A MISSIVE OF CONSOLATION: SENT FROM FLANDERS, TO THE CATHOLIKES OF ENGLAND.
AT LOUAIN, Permissu Superiorum. An. 1647.
A preface to the Reader.
AFter Nehemias had informed himself of the men of Juda, that came from his country, of the state of his brethren remaining in the land, 2 Esd. 1, 2. and heard that the remnant left in the Province were in great affliction and reproach, he mourned and lamented their case with so sensible an affection, as the sad tincture of his heart had so much discoloured his face, that it seemed to have an unsuitable dye to his office of Cup-bearer, in the King Artaxerxes his presence, though God designed the drawing great light upon his nation, from out the darknesse of his looks.
This allusion me thinks may be well fitted to this Mission of my thoughts into my country; for upon the relations of some of our refugi at brethren, comming out of our country, of the great affliction and reproach which the remainder of them groane under, and of the demolishment of the walls of spirituall Jerusalem, I may without affectation, avow the having wept and mourned many [Page]dayes in the sight of my Master, and I may owne the honour of being a Cup-bearer to such a King, as is Soveraigne of all our suffering brethren, and he needed not the symptomes of my face, for the indication of my heart, but knew my sorrows to import a solicitation of relief for my distressed country; and so of his own first gratious motion, proposed the sending me into the land, with a greater Commission then I durst have pretended, which is, the bringing this his Maendat of consolation & provision from him, to repaire the Temples of the holy Ghost, which may be shaken by the battery of this persecution; for humane Nature in extreame pressures, is very apt to call out with J [...]b, what is my strength that I can susteine it, or what is my end that I should doe [...]patiently? but I hope in God, all such questions will finde satisfactory anwsers, from our compassionate Prince of peace, in the contents of my Commission; concerning which, I may say sincerely, my mind did at first make to our great King, rather the answer of Moses, then the suit of Nehemias, for I was much more inclined upon the first suggestion to me of this [Page] Mission, to answer I beseech thee Lord, Exod. 4.14.to send whom thou wilt send, then to propound unto the King, the sending of me unto my Nation upon this great designe, but when I had my owne ruminations, turned into an order, from such a mouth I ought to account, as an Organ of Gods voice to me, Exod. 4.14. me thought I heard this Command, Goe on and I will be in thy mouth, and will teach thee what thou shalt speak, so that it is the hand of Obedience, that hath moved my pen into the motion of a ready writer.
Neverthelesse, after this Injunction issued by the spirituall Court, unto which I deferre all my owne conceptions, I put in this plea, for a suspension of the Order, which may be as pertinently imparted unto you, in respect of your reading, as it was suggested by me, in regard of my writing this Treatise; this it was, that God had long ago set open a Granary of this spirituall food, by the hands of a charitable Joseph, in the time of the first famine, that came upon the land in this kind, and this Magazine, intitled an Epistle of Comfort, stands open and accessible to the whole people, [Page]and containeth sufficient provisions, respectively to the exigences of all conditions; so as this Missive of Consolation, which seemeth but an overlay of the same Mettall, might rather seeme an exuberancy of Zeale, then an exhibition of a requisite supply.
To this my demurre, I have beene answered, that the spirituall appetite of sick man, which is your present estate, must be treated, as the corporeall, which is not excited by familiar, though the best diet: novelty in these cases is often requisite to introduce nourishment; to which reason I did acquiesce, considering indeed that if Authors had not still the curious infirmity of Readers, to justifie their labour, in melting and casting of old matter into new formes and figures to attract curiosity to lecture, even the best spirits of our dayes, needed not saile out of their studies, to venture upon new discoveryes, since the whole intellectuall Globe of Christianity hath been long since inhabited, and perfectly cultivated, by the plantations of excellent Authors: But the nature of man considered, I may rather feaxe the finding too many sick fancies in [Page]these evill dayes, longing for variety of comfort, then doubt that this new transfiguration of it should prove redundant to your minds, as already filled with the precepts of Catholique Consolation. Wherefore I may hope the newnesse of this worke may reconcile you to the prejudices of some noveltyes you may meet in it, as the strangenesse of some words, and the errours of a strange Presse; but since these thoughts are addressed to such as are not likely to prosecute the rigour of the law against them, for having taken their character beyond sea, and returning into England, to assist their countrymen by their faculties, I need not much seeke protection for the illegall and questionable points of the impression.
And surely considering a strange tongue, put into the mouth of the Presse, a little stammering may be tollerated, specially, when the Errata's you will finde here, are of a much more dispensable kind, then those we finde in your Country Presses; so that even the errours you shall meete in these leafes, may serve towards the designe of this worke, of recommending patience to you, while the errours of English Presses minister unto [Page]you provocations, and as I had some pain, to make this forraign Mouth speak English, so if I have taken some liberty in making English speak sometimes forraigne Language, I may be allowed this license, in compensation of the other part of my constraint, especially when I may pretend to the curtesie of a stranger, in this point, of excusing some Out-landish accent in my tongue, having beene nursed with many severall milks, and sucked but little at the breasts of my Mother; but for that milk, which I have drawn from the breast of my spirituall Mother, the Roman Catholique Church, I hope in God there is none of that, turned or sowered by any novelty passing through my pen; for this matter can have no so ill recommendation as novelty, and variety in this kind were a very superfluous present to you in these times; wherefore I humbly refer every line, drawn by my pen, to the rule of the most holy measures, of the Catholique Church, and account this religious deference, as the salt of the Sacrifice, which is no lesse requisite then the frankincense, to give it an odour of sweetnesse.
I shall therefore send my part of this [Page]work, justified with this protestation of the Prophet Jeremy, Jere. 17.16. I am not troubled following thee the Pastor, and the day of man I have not desired thou knowest.ego non sum turbatus, to pastorem sequens, & diem hominis non desideravitu scis; for they who have given all their dayes to God, are ill advised, if they pretend any part of the assignment of their exchange, in the night of this Age, or in the vapours of the breaths of Men, and those of our function, that affect much a returne of human praise, from the offices of their vocation, may be said to burn their own fingers while they are lighting the Candlestick of the Temple; therefore my addresse of this Missive shall be
An Introduction to the following Discourse.
WHen Saint Paul (our Christian Hercules) had enumerated so many of his private labours, 2 Cor. 11.13. Nothing beyond. as one might have thought a non plus ultrà might have been set up upon them, he seems as it were to slight all those so excellent works, and to esteem all personall pressures, Those things which are externall. Who is weak and I am not weak? who is scandalized and I am not burnt? but as the out-works of charity; and so quitting ea quae extrinsecus sunt, when he will glory in the strength of his charity, he setteth it out in his care and solicitude for the Churches distresses, and so maketh Quis infirmatur, & ego non infirmor? quis scandalizatur, & ego non uror? the verticall point of the Pyramide of his suffering, and acting charity, which remaineth as an entire monument of his glory, after the ruine of all theirs, whose persecutions erected it, and raised it to that sublimity of virtue.
And if our Charities have such an analogie with S. Pauls, as our vocations have, and our zeale beare as much similitude to his, as the face of our present times doth to his dayes, our part, which seemeth off from the publike stage of persecution, may be admitted as the most sorrowfull and distressing of all other; for surely all exteriour burthens are lighter to our senses, then an interiour solicitude in a publike concernment is to our spirit, especially when it is in relation to the passions of the Church of Christ.
And this is our case, Solicitude of the Church. Cant. 8. who have solicitudinem Ecclesiae impressed upon our spirit, in an indelible character; so as there is none of your brethrens weaknesses, that doth not make an impression, as the Spouses seale upon our heart, and upon our arme. And it may be, the larger our prison is, the straiter the pressure of it proveth unto us, as it is a restraint upon the exercise of our functions, in consolating and ministring personally to you, in this your fiery tryall.
Wherefore our hearts being exempt from this separation, [Page]they take fire at the flame you are in, and professe, that none of you are scandalized, with whom they doe not burne; insomuch, that the sparkles of that fornace you are in, fly even through the sea upon us. For every report of a fresh vexation falne upon you, raiseth and sharpneth the ardour of our fellow-feeling of your tribulations; Cant. 8.7. Many waters cannot quench charity, nor shall floods overwhelm it. so that we may say with the Spouse, Aquae multae non potuerunt extinguere charitatem, nec flumina obruent illam, since the fire of your temptations and tryals in England, passeth over seas, and burneth us in Flanders, and there is no matter so apt to take and entertaine this flame, as our holy unction.
Desiring therefore much to write you some news for your comfort, in these times wherein the want of Priests among you is none of your least afflictions, I will tell you, there is none of you which have not a kind of character of Priesthood upon you, being all obliged to offer up spirituall hoasts of resignation and self-relinquishment, and to lay all your naturall senses and apprehensions of your sufferings upon the Altar of the Crosse, in adoration of Gods designe upon you; and thus in conformity to Christ, you are to become your selves both the Priests, and the oblations. For whiles your hearts offer up your selves and your substances to Gods holy judgements, your soules exercise a kind of office of Priesthood upon your bodies and goods, which are the materiall part of the oblation; and by this consecrating of your sufferings, they who would exterminate Priesthood in England, shall consecrate as many of these Priests, as they lay their persecuting hand upon; and as they despoile you of your fortunes, 1 Pet. 2.6. they furnish you with the fatter victimes, in the function of this your holy Priesthood, of offering up these spirituall hoasts, acceptable to God by JESUS CHRIST. Take therfore this order from the Psalmist, Psal. 4. Sacrifice ye the sacrifice of justice, and hope in our Lord. Sacrificate sacrificium justitiae, & sperate in Domine; and by this your meritorious exercise of Catholike Religion, you shall find, I hope, lesse want of the Ministery of our reall Priesthood among you, which may be thus supplyed, even by your owne necessities, while you make of [Page]all your deprivements, matter of sanctification, by your faithfull acceptance of them; and by this disposition, you enter into those holy Orders of Sacrificers, which Saint Paul gave the Primitive Christians in your cases, while you exhibit your bodies a living hoast, holy, Rom. 12.1pleasing to God.
Nor doth this kind of spirituall sacrificature, claime a lesse precedent then even the Sonne of God; for these were part of the daily Sacrifices he offered his Father while he was upon the earth, his privations, incommodities, and destitutions, his not having so much as a house to put his head in, was in this kind his daily evening sacrifice, and these his quotidian sufferances, did continually mediate and interpeale for our remissions. You may therefore now be said to be successors of this Priesthood of Christs life, which is, as I may say, a third kind of Priesthood Christ instituted by his life, differing from the old of Aaron, and that of the order of Melchisedec; for it is an offering up to God, the want of bread and wine, for a sacrifice of selfe-resignation. For why may not Christs hunger and thirst, and his other wants and exigencies be fitly said to have instituted this holy order of self-sacrificing and offering up all our temporall distresses to Gods pleasure, in conformity to this quotidian oblation of Christs life? so as those of you, who are not called to that sacerdotall function which Christ exercised in his death, when he was both Priest and Sacrifice, (somewhat like whereunto many of us, have happily by the grace of God, been admitted by Martyrdome) seem all called to this holy order, consecrated by his life, of relinquishing all temporalities, and offering up your daily distresses, as sacrifices to the glory of God and his Church.
And we, who in all humility may say, 2 Cor. 5.20 We are Legats for Christ. Pro Christo Legation [...] fungimur, being suspended by the violences of these times, from the execution of our commission, ought by all the meanes feisable, seek to transport our discharges to you; and since we cannot import our duties in specie, I have desired by Gods motion, to make thus over to you, some little parcell of our debt.
[Page]Saint Paul, when he was poorer then we, gloryed, that being needy he enriched many, & having nothing he possessed all things, and the wealth he transmitted by his letter to the Corinthians, 2 Cor. 6. was this coyn of the stamp of the holy Spirit, much patience in tribulations, in necessities, in distresses, in stripes, in prisons; these were the revenues of the Primitive Christians, who let out all their estates to their persecutors for this Rent (Saint Paul was so well paid in) of superabundo gaudio in omni tribulatione. I doe abound exceedingly in joy in all our tribulation. We then (who are Saint Pauls heires in his office, though not of his personall estate of grace) may likewise lawfully aspire to that benediction of enriching others, while we our selves are needy and indigent.
To make then a convenient present for you in these your necessities, I may open the tombes of the Martyrs, and Primitive Christians, where so much of this spirituall treasure is inclosed, and draw out from their rich lives and examples a plentifull support for your vertues, in all the oppressions of your fortunes; for Gods providence is such towards the reliefe of his necessitous children, as all the wealth which the vessells of election had in them when they were temporally cast away, is not lost, but rather reserved expresly for the succeeding exigences of other times, descending upon the streame of the Churches traditions. And thus out of the wrecks of Martyrs, the chaines of Confessors, and the Testaments of the Fathers, the Church maketh a vast treasure of perswasion, and exemplarity; which duly considered, I may our of this blessed store, present you with sufficient exhortations to patience and longanimity in your present practices of true Christianity.
I is the nature of man, in any private affliction, presently to look over the single table-book of his own conscience, to try, if by the collation of his actions with his sufferings, he can make a congruous connexion of the sense of Gods justice out of his faults, and his penalty put together. And in common calamities, we straightwayes resort to all the Church and State-Books, that lye open to our memory, and revolve them studiously, to [Page]make this coherence between the occasion and the imposition which lieth upon the publike; And when we find nothing satisfactory upon this inquest, then by busie retrospection into the Annals & records of times, we set our thoughts to find out a coherence in the present sentence of God, with the precedent irritation, and (though a long Parenthesis might seem to break off the references between the one and the other) we study to make a connexion of the sense of the antecedent causes, with the emergent consequences, and we are so fond, to satisfie our reason in this (which seemeth a propriety belonging to it) as we are apt to admit great incongruities, in the collations of times, to make good our sorting of causes to their effects, thereby to joyn any probable coherence between our provocations, and our punishments, because it is some recreation to the pride of man, even in the time of his penance, to be able, as he presumeth, to read the hand-writing on the wall (though it be his owne sentence) after the weighing of Gods provocation.
But there are some, Psal. 38. O Lord illuminate my darknesse, that I may know what is wanting to me. who (it may be) do sincerely make this enquiry with the Psalmist, of Domine illumina tenebras meas, ut sciam quid desit mihi; and such a search sometimes findeth case in the disquisition of the reasons of Gods judgements, when it enquireth not into the equity of them, but pleadeth for some light, to facilitate a correspondency to Gods designe upon us; but when it is curiosity that rangeth to retrive the order and connexion of causes to events, then commonly this agitation proveth the most laborious part of their perplexity, when they are so earnest in the Pharisees Quous (que) animam nostram tollu? dic nobis palam; this desiring God to speak plainer to us, is a familiar unmannerlynesse in our nature. And thus we intricate our minds the more, by this turning and winding our thoughts about, in this maze of co-ordination of causes and consequences in the changes of times, and dazle our selves very commonly in that inaccessible light, where Gods providence resides inseparable from his essence.
And I may well presume there are of both these sorts of solicitudes amongst you, and that some with a reverend [Page]zeale to Gods justice, mixed with a naturall desire of some refrigeration in the ardours of these times, do call with the holyest of Kings, Psal. 88.47. How long O Lord? Job. 10.2. Tell me who thou judgest me so. Us (que) quo Domine? and others, in some more humane impatience and estuation of spirit, doe cry out with Job, Indica mihi, cur me ita judicas.
The message sent to the Angel of the Church of Smyrna in this same exigence, may be well divided into an answer, to both these interrogations. To the first, which may be an humble solicitation of reliefe, this part seemeth to belong, Dicit primus, & novissimus, scio tribulationem tuam, Apoc. 2.9. I know thy tribulation and thy poverty, but thou art rich. Fear none of those things which thou shalt suffer, be faithfull untill death, and I will give thee the crown of life.& pau pertatem tuam, sed dives es; because patience and conformity to Gods order, in all his imposures on us, is a more reall treasure, then any wee can be despoiled of, by the worlds pillaging. And to the last, which may be a more anxious petition, this other part seemes to be a pertinent reference, Nihil horum time as quae passurus es: esto fidelis us (que) ad mortem, & dabo tibi coronam vitae. This may silence curiosity, in the demand of the cause, or the limits of our affliction; since it setteth the terme of our fidelity in suffering, no neerer then the end of our life; so as being enjoyned not to seek an exemption untill our death, we should enquire no more why we suffer, then why we live. In conformity to this principle, God hath been pleased to suggest to me the presenting you this animadversion, which may solve the difficulties of many controverted points in our weak nature concerning affliction, namely, that you are to state your case, as entred into 3. Covenants of sufferance, out of any of which, I hope in God, there is not any of you would agree to be ejected, even upon this contract, of being raised from Josephs chaine up to his chariot and dominion in Aegypt. The first is, as you are men; the second, as you are Christians; and the third, as you are Catholikes.
A MISSIVE OF CONSOLATION.
CHAP. I. Of the Covenant of Suffering, as Men, the Sonnes of Adam.
TO the first Covenant of sufferance you know we all give our voice, by a naturall instinct, before we have scarce enjoyed so much as light for it; and our eyes may be said to set their mark to it, before we are able to set our hands to this article of eating in the sweat of our browes: for our eyes pay their sweat, which is their teares, for what we [Page]taste, even before we be able to receive bread for it; and as we grow into a state to set our hands to the Covenant of labour, we know there is scarce any thing we relish much, that doth not cost us sweat and contention; nay we are of such a constitution, that we can have no kind of delectation, the which some want and suffering must not precede, to affect us with the gust of it. So as we are sentenced to pay a great Fine of Pain before-hand for all those fleeting and transitory pleasures, which at best doe but run over our senses, and so passe away, and leave them againe in their drouth and privation. And most commonly, the advance of all our paine and passion, rendreth us nothing of what they negotiate. So as a man, when he looketh upon himselfe in the best reflexes his temporary wishes can make him, shall find this brand and stigmate of Adam upon his forehead, Gen. 3.10. Thou shalt eate in the sweat of thy brows. In sudore vultûs tui vescêris pane. And this is a mark which God stamped upon Adam, of another kind of signification then that he set [Page 3]upon Cain, for this directeth all things that occur to man in this life, to strike him, and wound his temporall estate in some kind or other; insomuch, as all the creatures do in their severall manners execute this sentence upon the sons of Adam, not allowing themselves to be enjoyed by them, without stinging them in some sort, either with the anxietie of their appetite to them, preceding fruition, or the distaste of satiety following it, or with the vexation of a deprivement of them, during the ardour of their affections to them. So as we may well say, that every thing we finde now, assaults our felicity in this life, in some sort to kill it, and to revive to us the memory of our Covenant of sufferance we entred into as soon as we entred into light. For which reason, the a Ecclesiasticus 40.1 Great travell is created to all men, and a heavy yoke upon the children of Adam, from the day of their coming forth of their mothers wombe, untill the day of their burying in the mother of all; their cogitations, and fears of the heart, imagination of things to come, and the day of their ending, from him that sitteth upon the glorious seat, unto him that is humbled in earth and ashes. Wiseman proclaimeth elegantly the tenour of it, saying, Occupatio magna creata est omnibus hominibus, [Page 4]jugum grave super filios Adam, à die exitus de ventre matris, [...].us (que) in diem sepulturae in matrem omnium, cogitationes corum, & timores cordis, adinventio expectationis, & dies finitionis: à residente super sedem gloriosam, us (que) ad humiliatum in terrâ &, cinere.
Neither need we look back upon the defaced images of all conditions, in the dead prints of story, we have such living figures of them before our eyes, as must needs imprint upon our thoughts a lively character of the deplorable state of all mortals: Whereby out of the ruines of those houses, whereof you lament the demolishments, you may pick up some materials, to build in your minds this frame, of the instable constructure of the greatest strengths of humane happinesse; Eccles. 10. I have seen servants upon horses, & Princes walking on the ground as servants. and thus your friends may in their fall some way support your vertue, and your patience, when you consider how incident it is to the vicissitudes of this world, to expose unto us that changeable Scene, whereof Solomon reporteth this to us, Vidi servos in equis, [Page 5]& principes ambulantes super terram quasi servos. And in such capitall Letters as these you may now read the articles of the Covenant of sufferance, which man is engaged in, whereof Job maketh a manifest, is signed even by all the Princes of the earth, for we find this under their hands, in all records of them, in some part of their lives, Job 14.1. Man born of a woman and living a short time, is replenish [...]d with many miseries. Homo natus ex muliere vivens brevi tempore, repletur multis miseriis. In so much, as after man by sinne had made misery for himselfe in this life, it seemeth a mercy of God, to have joyned death with it, before which, even the light of nature is sufficient to shew the Philosophers, that none can be counted happy. And in order to this proofe, we may remarke, that he who first abused death by imploying it to make sinne, was thought worthy of no lesse a punishment then the protraction of life, which he had made so afflicting by his fearing to dye; and thus he was made his own torturer, by the ignorance of the evill of life, and of the good of death, which he had so much [Page 6]demcrited the knowing of, for his brothers goodnesse, was thought worthy to be quickly relieved by death, and his malice, was adjudged to the paine of apprehending it, and to the supplice of a long life. With good cause then may this be well reflected on, that the first vertuous and godly man was quickly removed out of this hedge of thornes his father had set, and re-conveyed towards Paradise; and the first impious murtherer, was sentenced to live in the pungencie and asperity of these pricks and bryars of the earth. But yet such is Gods Wisdome, as he can extract medicines out of all the Brambles & thistles our earth is overrun with, and minister them to our infirmity; for he applieth even those griefes and sorrowes which sinne introduced to the expulsion of sinne it selfe. So as this is an operation, worthy of Gods invention, by the labour and exercising of the body to enlarge the freedome of the soule, even by this unfortifying of her prison, in which she is kept the closer, the stronger the dolectation [Page 7]of our senses groweth upon us. Therefore the distancing of the conveniencie of the flesh, dilateth the commodities and freedome of the spirit; so as it is a divine artifice, which God useth, by hanging weights of sufferings and pressures upon our senses, to wind up rather then to clo [...] our spirits, which are the motions, and resorts of the whole frame; and in probation of this experiment, David saith, Psal. 4.1. In tribulation thou hast inlarged me. In tribulatione dilatasti me.
And it is most observable, that God ministred this receipt (drawn out of thorns) to all those sonnes of Adam, whose minds he meant to purge, and clarify; For all the holy Patriarks, tooke this detersive potion of bitternesse and affliction in this life; and it deserveth our attention, to note, how the neerer the time drew to the manifestation of the Son of God, (who was designed the man of sorrow) the passions of Gods children grew the bitterer, and the sharper. For the Patriarks were exercised by divers mortifications, which were [Page 8]not capitall, they staid upon the distresses of their life: some of the Prophets as they approched to this fullnesse of the time of passion, tasted, by anticipation, of the cup of death, in which they were all but sigures of Christs cup-beares, as Esay, Jeremy, Zachary, and others, and so those sufferings, which in time were the least distant from Christ (as those we find recorded in the Maccabees) came also the neerest to the horror, 2 Mach. 7. and acerbity of the passions of Christ and Christians, for they went not straight to death, but turned about, to take a compasse of tortures, to make death bitter to those they could not make it terrible; as you may read in the execution of the mother, and her seven children; The very dawning of the day of passion, which was comming on, gave them this light of fortitude.
It seemeth this weight of sufferance, and sorrow was all waies in so naturall a motion upon the children of God, that it moved the faster, the neerer it came to the centre, The [Page 9] man of sorrow, who being the Sonne of God by nature, was the centre of all the sonnes by grace and adoption; and therefore all the bloody sacrifices of the law of nature, and ceremoniall, tended and pointed to him, as their last term and direction; in order whereunto S. Paulinus sticketh not to say, that Christ from the begining of all ages suffereth, and triumpheth in all the Churches persecutions; in Abel, he is killed by a brother; in Noah, he is derided by a sonne; in Abraham, he is a pilgrim; in Isaac, a victime; and in Jacob, a servant; in Joseph, he is sold; in Moses, left a derelict; in the Prophets, he is stoned, starved, and vilified; so as all the lines of holy passions, drawn from the circumference of all ages, tend, and resort to this centre of the man of sorrow, the Lamb of God, slaine from the begining of the World.
These evidences may prove unto us cleerly enough the first bond, or Covenant of sufferances, we are entred into as men; (and even in that notion we seeme to be implicit Christians, [Page 10]since he who suffered sufficiently for all, maketh all virtuous affliction referrable to him;) It had been very easie for me to have exhibited a more precise manifest of this our first designation to sufferings, under the notion of men, there are so many excellent draughts of it stamped by the moralists, or naturalists of all ages; but I chose to deflect a little from the letter of the text, that I might make the inferences, rather strongly usefull, then critically uniforme; and therefore as I have already stepped beyond the out-court of the Gentiles, into part of the Temple, I will not call back to Philosophy, to borrow any demonstrations of this Principle, wherein the proofs are so accumulate, as all sects of Philosophers which differ so much, concerning the point of the good of mans life, concur in the confession of the multiplicity of the ills thereof. But I shall not, as I said, walke aside into the gardens, and flowry beds of the Gentiles, because I conceive it more proper for your state, to have some wholsome [Page 11]confection to take, then a nosegay of the flowers of Philosophy, to smell to only, in these unhealthful times; for the the large contemplation of miseries of human nature, is not a receipt direct, and expreffe enough, for your present exigencies, for that is but as it were a good ayre of meditation, that may be sufficient for such as are but in light ordinary indispositions of fortune, but your distempers require some more forceable application of comfort, by taking into your minds, the strongest obligations to patience, and longanimity. I will therefore passe on, Jab 14.22. His flesh while hee lives shall have sorrow, & his soule shall mourn upon himself to the other two assignments of suffering, which are upon you, as Christians, and as Catholiks, and leave this our single humanitie sealed with Jobs signature, Caro ejus, dum vivet, dolebit, & anima ejus super semetipso lugebit.
CHAP. II. of the Covenant of suffering as Christians, the sonnes of Christ.
VVHat we have said of our first obligation, may well extenuate all we are bound to suffer by the second. For when we behold the infelicity of our condition, as we are men, we may well wonder more, that we were preferred to be Christians, then that we are continued to be sufferers. For sure, if God had consulted with Adam, after he saw his owne nakednesse, Mat. 8.8. Lord I am not worthy that thou shouldst come under my roofe, but only say the word and I shall be healed. and the annexure of all the miseries thereunto, whether he should have bowed the heavens, and have come downe, to repaire this his ruinous condition, by investing his miserable humane nature, he would have answered with the humble Centurion, Domine non sum dignus ut intres sub tectum meum, sed tantum dic verbo & sanabor, [Page 13]seeing he, who made all by one word could have redintegrated Adam, with a word, remaining in the simplicity of his divine nature, without the Word being made flesh; and being as it were, unmade himselfe (as the Apostle warrants us to say) by taking that flesh upon him, which was become, as it were, mans prison, so farre was it from being worthy to be the receptacle of God.
When we consider then, how God chose this way of commiferating our nature, not to purge it, by his power, but even by the very infirmity thereof, by taking the passiblenesse of it upon him, we cannot deny, the suffering part to be the most beneficiall property of it, since God made use of that only for the restauration of it; wherefore, the feeling that portion of humane nature upon us, which is the most ennobled by Gods election, and preference, cannot rightly be accounted a prejudiced condition; whereupon we may conclude, that the blessing of being Christians, may easily reconcile [Page 14]us to the obligation of being sufferers; for what can be the reason why Christ, when by his paines he tooke away the sting of sinne, would not also take off the points of sufferings in this life, which are but thorns of that plant, but because his passions had infused such a quality into our pains, as might produce this strange effect in our nature, to make our root the lesse capable of bearing fruit, by the excrescence, and growth of these springs out of it. For temporall affliction springeth cut of sinne, as out of the root thereof, and nothing drieth up, and infecundateth so much the radicall, fructifying vigor of this roote, as the springing up of temporall miseries and distresses; so as the fruit of sinne which is death, is killed the soonest by the fertility of sufferings in this life.
Since Christ hath then by the vertue of his Crown of thornes imparted this faculty to the asperities of our life, of taking off the growth, as his did the guilt of sinne, we need not wonder, why he hath left all these temporall [Page 15]bitternesses upon our nature, which he himselfe took, expresly to taste of in our nature; so as we may be said to become the more Christians, the more we are called to be Patients. Which Position we shall find the more cleerly demonstrated to us, the farther we advance into the Principles of Christianity.
S. Paul, when he wrote to the Romans, in those times, when in a parallel of your cases, the Christians were partly immured up in prisons, and partly expelled to the adjoyning fields, thought (it seemeth) to sweeten their condition to them, by representing, that Mortification and Sufferance was their calling and profession. For he asketh them, as of a notorious thing, Whether they knew not this to be the Constitution of Christianity, saying, Rom. 6.3. Are you ignorant that all we who are baptised in Christ Jesus in his death, we are baptised? An ignoratis quicun (que) baptizati sumus in Christo Jesu, in morte ejus baptizati sumus? Intimating, that our first incorporation into the body of Christ, is in effect an expiration to this world, and a translation by the vertue of the death [Page 16]of Christ, into such a sort of life, as he had pattern'd to us, by the inception, progresse, and consummation of his life. And the Apostle presseth thus the proofe of this assertion, Rom. 6.4. For we are buried together with him in baptisme into death. Consepulti enim sumus cum illo per baptismum in mortem, to evince this position, that our mundanity is drowned and buryed in our Christening, and that the life of Christ, which was a continued part of mortification, is to be (as it were) our breath and animation. And while we are in this spirituall manner buryed in the life of Christ, that is, covered and inclosed with indignities & oppressions, we are acting that part we took upon us in Baptisme, where we listed our selves into that Militia, which was erected by him, who killed death by dying, and hath left the same Discipline to all his Souldiers, to destroy death by dying to the world; Mortifications therefore must needs be the proper duties of that service a Christian is upon, and his pay is conditioned rather upon his suffering, then his acting, as the Apostle proceedeth to [Page 17]testifie, For if we become complanted to the similitude of his death, we shall be also of his resurrection. Si enim complantati facti sumus similitudini mortis ejus, simul resurrectionis erimus; so as in a Christians case, the wages of death is life, for if he die here by a privation of the carnall life of this world, he performeth the condition of his life everlasting. For which reason S. Paul, who was the great Commander of the Gentiles in this militancy, (where by this kind of dying, death is swallowed up in victory) hath left us his Discipline in Quotidie morior, 1 Cor. 15. I die daily. and he giveth us those orders, to be the followers of him, as he was of Christ, whom he began not to follow untill he was overthrown in the command he had in this world, & was (as it were) resuscitated by the same hand that had killed him. We may remember, he was revived by what is distructive to this life, by being almost famished, and illuminated by this worlds darknes, & restored to corporall light, only to see how much he was to suffer for that name, for which all the sufferings he had in his head were to be imployed, but in a manner farre differing from his designe, for they were [Page 18]signed to be enjoyed by himselfe, not to be dispensed to others by his hand; so as this seemeth the gratification of his Christianity, the having all that treasure of crosses he had prepared for other Christians, appropriated to his owne use, whereof he grew so sensible, as in gratitude to this his preference, he returned his Superabundo gaudio in omni tribulatione.
But let us look upon his Master, I doe exceedingly abound in joy in all our tribulation. and ours, Christ Jesus, in his owne time of tribulation, and we may represent him to our selves, in the first instant of his conception, accepting this order from his Father, which he gave to his follower S. Paul, of Ostendam illi quanta oporteat eum pro nomine meopati, Act. 9.15. I wil shew him how great things he must suffer for my name before the Gentiles, and Kings, and the children of Israel.ut portet nomen meum coram gentibus, & regibus, & filiis Israel. In which Commission he laboured three and thirty yeeres, wherein, all we are acquainted with of his life, is either laborious, or incommodious, or in extremity dolorous and painfull. It seemes the holy Ghost did not think any thing worthy to stand upon record for CHRIST, that [Page 19]was not eminently suffering, and therefore passed over in silence those parts of his life, which we may suppose to have been the least distressefull. If we look upon his way, that is drawn out to us from his Cradle to his Crosse, we shall finde, that temporall honour and ease were so inconsistent with Gods designe upon him, as he never had any proffers of them, that did not speedily procure him some sharper vexation. The Star that proclaimed him King at his birth, presently proved his proscription to death; and that the law of suffering might seem enacted in his first step into the world, it was put in execution upon innocent babes, whose blood, as S. Augustine saith, made the first tincture of Christian martyrdome, so that the cryes of the mothers and the infants followed close the voyces of the Angells that glorified him. When the people thought of making him King, it put him presently to flye alone into the mountaines. When the evill spirits proclaimed him the Son of God, [Page 20]the Pharisees doubled their spies upon him to traduce him, and sharpned their wits to ensnare him, by captious questions. His entring into Jerusalem with the acclamations of Hosanna, hastned the persecutions of his enemies, and within few dayes the voyces of the same Jerusalem, strained higher in the Pharisees aire of Crucifige: whereby we may conclude, that hee had so entirely assigned himselfe to sufferances, and passions in this life, as he did not thinke it a sufficient discharge, to accept the injuries of his maligners, without converting all the dutifull offices of his adherents into seed of affliction.
This was the uneven and painfull way wherein Christ chose to passe through this life, who is the way, the truth, and the life of Christians; and since one drop of his blood, had been a price sufficient for our redemption, shall not the effusion of it all, and the immensity of his griefs and labours be sufficient for our example? It being especially notified unto us by the [Page 21] Apostle, 1 Pet. 2.23That he suffered for us, to leave us an example, that we might follow his steps, wherein this print of sorrow seemeth unto me one of the most admirable markes of it, that he suffered not so much by his passion as by his compassion. He felt the torments of the Martyrs, the miseries of the Confessors, and the distresses and desolations of his Church, which he foresaw in all ages, more then the persons themselves who are under them can doe. Vere labores, & dolores nostros ipse tulit, He truly bore all our labors and our griefs. All the anxieties, and contristations that now oppresse you, were in a sharper degree pressing upon his heart, and since he was content to aggravate all his sufferings by taking on him the sense of your grievances, may not you very easily alleviate all your heavinesses by taking into your mind the resentment of sufferings, which were designed for your succor in your tentations, by the reflection upon his precedent? so that his example, is not a simple injunction on you to suffer, but a conferment of an ability to sustaine [Page] [...] [Page] [...] [Page 22]it, and a meanes to improve, and ameliorate your state in your coinheritance with him. For the Apostle enforceth this Doctrine with this energy of, 2 Tim. 2.12 A faithfull saying, for if wee bee dead with him, wee shall live also together; if we sustain, we shall also reign together. Fidelis sermo, si commortui sumus & convivemus, si sustinebimus & conregnabimus.
This deserves well our contemplation, that the fulnesse of the Divinity did inhabit in Christ, and the cleere vision of God did alwayes illuminate him, notwithstanding this, it was so miraculously disposed by God, that the affluence of joy springing from the Deity, should not overflow his body, and possesse the inferiour portions of his soule, that there might be left room for paine and anguish; the which was manifest in his Passion, insomuch as stupendious miracles were requisite for an admittance of so much sorrow into his most sacred minde; if God were pleased thus to multiply miracles, that affliction might have accesse to his beloved Sonne, in whom he was so well pleased, shall we, with whom he hath so much cause to be displeased, [Page 23]wonder at any calamity, or tribulation whereby he is pleased to correct us, especially when it is a marke of our filiation, and fraternity with Christ? We who cannot be exempt from sufferings without a miracle, as we are sons of Adam, shall we be astonished at any imposition, under this notion of Brothers, nay even members of Christ? In which respect S. Bernard saith excellently, That delicate and tender members are not decent and becomming a head stuck full of thorns. Therefore the pressures and pungencies of this life, make the symmetry and proportion of the body of Christianity to the Head, Christ Jesus; who since he did not so much as speak one idle word, all his praises and beatifications of the poore and the afflicted must needs verifie the good of adversity. Mat. 5. And surely Christ did much lesse doe any idle deed, and if the exemplary life of his labours and onerations had not been directed to our conformity therein, there might seeme some supervacuousnesse and redundancy in his continuall hardnesse and [Page 24]asperity of life. Would God have afflicted his onely Sonne so, Rom. 8. if it were indifferent to doe, or not to doe as he did? or that it did not concerne those whom he had fore-known and predestinated to be conformable to the image of his Sonne, in this point, that he might be the first-born of many Brethren? Our fraternity therefore is derived to us by this similitude. Our sinnes might have been effaced not onely by a drop of Christs blood, but even by a drop of his sweat; wherefore this seemeth one of the chief reasons that did induce the atrocity of his passion, and the austerity of his life, the necessity of such a pattern for our imitation, since our nature was grown so degenerous and effeminate, as no lesse then Gods participation of all the sorts of grievances and injuries thereof would serve to forme in us a cheerfull disposition to the sufferings and infelicities of this life. God therefore did not intend to vex us, when he placed our salvation in difficulties, and in our natures aversions, for to sweeten [Page 25]the bitternesse of this strong necessity, which was to work upon our nature, to purge us from the love of this world, he was so gracious, as to infuse the company of Christ into this receipt, that the tast of his society might make more pleasant to us the ill savour and acerbity of the remedy. Well therefore may we say, A greater then Elisha is here, who hath mended these waters by but tasting of them, and hath left neither death nor barrennesse in them, for they are become rather waters springing up to life everlasting.
And we may observe, that in conformity to Gods method with his Sonne, Christ continued the same style to his Mother, for she, whom all generations were to call Blessed, was not allowed any of what this world calls Blessings, for She, who had borne the Redeemer of the whole world, was not able to go to the highest rate of the Temple, for his Redemption, her poor estate did not reach to pay so much as a Lambe for the Sonne of God, and the Lambe who was to take away the [Page 26]sinnes of the world, had not so much as a Lambe for his ransome. The lowest price that was set for any of the Children of Israel, was the rate her low condition was taxed at. None was set at lesse then a paire of pigeons or a paire of turtles, and the Mother of God was in this inferiour forme of the daughters of men. This may serve to sweeten the bitterest waters of poverty. When we ponder this, that Christ would not allow his Mother to taste of any other spring; and though he would not let her taste of the sowrenes of the forbidden fruit, yet he fed her more then any other, with these bitter leaves which grew out of the same root, that is, though he was pleased to exempt her from sinne, yet he would not dispense with her in sufferings, which we know are but the productions of sinne; and so, she whom we may suppose to have been excepted out of the rule of sinners, was exalted above any in the state of sufferers. And this seems to be very consonant, that as she was Mother to the Man of sorrow, and of no sinne, so [Page 27]she should be a bearer of all griefs, without any guiltinesse. But howsoever this point is accorded by all parties, Luke 2.29, 35. that being the purest of all creatures, she was neverthelesse the greatest of all patients. When she came to redeeme her owne Redeemer by the legall ransome, and was to enter into possession of her Son, we may note, that the joyes that were presaged her, by Simeon, in him were very dark and mysticall, but her own sorrows very cleer and manifest. For this mysterie of her having a light to the revelation of the Gentiles in her armes, and the glory of thy people Israel, was hard to be understood of one that was in the lowest rank of the people; but this part was easie to be conceived, of his being a mark of contradiction, and that a sword should pierce through her own soule.
Nature it selfe evidenceth the miseries which mothers are lyable to from children, and thus she had here her sorrowes and her sufferings writ to her in the common Alphabet of nature, and [Page 28]her joyes and consolations cyphered out onely to her in the figures and characters of grace, which are so hard to be decyphered, though it may be she had the key of them. But howsoever, her faith was to be exercised by a tedious, and very sudden tryall in affliction. She quickly found the sword in her soule, for we may easily conceive what a wound her sudden flight into Egypt was, how many feares, distresses, and anxieties pierced her tender heart in that laborious flight. And sure the sword of Herod that parted so many mothers and children, pierced her soule even while she possessed her child: she may well be judged to have out-suffered any of them in their own losses, for she had the griefe of being the occasion of them all upon her heart, so as the sword that was drawn directly against her soule, though the stroke did not light upon it, as it was aymed, yet it may be thought to have wounded her in a sharper manner, then it did any it fell bloodily upon; for her exquisite charity must needs feel all [Page 29]their anguishes and passions who were thus afflicted, as personating her.
Thus we see, how she began her possession of her Son, with the sorrows of a multitude of mothers inflicted on her. And if we look upon her being dispossessed of her Son, there we shall see the sword piercing her soule in so horrid a manner, as the paines which all the daughters of Jerusalem ever had, in the birth or death of their children, were but shadows of her torture. Whereupon S. Bernard saith, Neither tongue can expresse, nor heart conceive the dolours wherewith the holy bowels of this Mother were excruciated. Now Blessed Virgin you pay with rigorous interest that pain which Nature was not allowed to exact of you, in your delivery; the pangs which you felt not in the birth of your Son, are infinitely replicated upon you at his death. When we consider the Mother of Christ, standing by the Crosse, and seeing her Son under those nails, thorns, and scourges, and all the other tortures, the picture whereof is enough [Page 30]to wound any Christian heart, with what hand can we hope to touch this dolefull figure of the Blessed Virgin, to give it a lively resemblance? I will therefore leave it veyled, with this reason upon it, Par nulla figura dolori; the not being pourtraictable, being the neerest similitude can be made of this figure of disconsolation. That which reporteth most to our purpose, is, that by the not being able to comprehend the immensity of the sufferings, of the Mother of God, we may be the lesse apt to apprehend any extremity in our owne; when she, who had at least no actuall sin to expiate, had so much sorrow to exercise her vertue, how shall we (who have so much sin to satisfie for) wonder at any sufferings, whereof we have so much need to sanctifie us? There is then no reason, why we should feare to be mistaken, in taking crosses for commodities, indignities for honours, poverty for treasure, since the eternall Wisdome, and divine understanding hath councelled this acceptation of them, not onely by his advise, [Page 31]but by his Mothers president, and his owne personall investure of them. He who is both the supreme goodnesse, and the supreme power, chose by those low humbled means to redeem us, and by the same we must perfect our salvation, the work must be finished by the same instruments by which it was begun.
Christ told his Disciples, there were many mansions in his Fathers house, but never gave them notice of any other way to any of them, but this of the crosses and miseries of this world: And surely as he said of the mansions, so may we say of the marches to them, if there had been another passage, he would have told it them. This narrow way, and strait gate, is all the direction we find, either by his life, his doctrine, or his death. Mat. 11.12 The kingdome of heaven suffereth violence, & the violent bear it away. Regnum coelorum vim patitur, & violenti capiunt illud, is the word, or Matte belonging to the Armes of the Gospel; and as Christ said, No body ascendeth into heaven, but he that descended out of heaven; therefore he vouchsafed to come [Page 32]downe, to live out this way, which he imprinted upon his sacred humanity. So that now, this way lyeth so fairly marked out, by the prints of his steps in his return to his eternall mansion, as no body that looketh up to heaven can misse the seeing of it, though it be not the via lactea of the Poets, The milkie way. The bloody way. but the via sanguinea of the Prophets and the Apostles. It is traced out more fairly in the firmament of a Christian, which is the Gospel, then the other is in the materiall skie. The life of Christ is such a sequence and connexion of bright and shining sufferings, as shew our souls as intelligibly the way to heaven, as those stars doe our eyes that sensible track in the firmament. We may cast our eye upon this Galaxie, or constellation of humility, and depression in Christs life, we shall see it illustrious and shining in an humiliation under all sorts of creatures. He humbled himselfe to the Angels, he vouchsafed to receive comfort of an Angel, as if his necessity, not humility, had required it. When he was hungry, he was pleased to take [Page 33]foode, as almes from the Angells, when he could have turned stones into bread. He humbled himselfe to man, and woman, remayning obedient to his Mother, and to Joseph. He subjected himselfe to Impious Princes, to Herod, Cesar, Caiphas, and Pilate by undergoing their burthens, and their judgements. He submitted himselfe to vile, and infamous servants, as to Malchus, and to his torturers, deriders, and others. He yeelded himselfe even to inanimate creatures, suffering heat and cold to strike upon him, and by iron, wood, thorns, and reeds, he indured to be violated, and offended; nay he subjected himselfe to his greatest enemy the Divell himselfe, when he suffered him to carry him up to the pinnacle of the Temple; so there is no creature from the sublimest to the meanest, from the best to the worst, to whom Christ did not humiliate himselfe.
And thus you see, this arche of humiliation set as it were on another bow, in the clouds of his humanity for [Page 34]a signe of this Covenant of sufferances, wherein I have suggested to you your ingagement; and this bow of his Covenant, is so extended as it makes a perfect circle, it reacheth from the sphere of angelicall, to that of inanimate substances, to both which we see, Christ did submit himselfe, and so his subjection toucheth the highest, and the lowest point of his owne creatures. Which consideration of his ineffable humility must needs assure us, of that admirable effect it hath produced, of converting crosses into the nourishment of his body left upon earth, and so to bring that, which separated his soule, and his body, now to be the meanes of reuniting the body to the head. For the Crosse is left in his Church, to conjoyne and consociate the members unto their suffering head Christ Jesus; and we may well adde, that this Divine signe of the Crosse set in the Heaven of his Person so conspicuously, remains as a sensible marke of his promise to the Church, of never being drown'd in any inundation of [Page 35]crosses falling on her.
Looking up therefore to the heavenly object of Christs sufferings, we may be comforted, by our similitude, and we may rejoyce at our security, which this Covenant recapitulateth to us, as often as we contemplate it, insomuch as there is none of you, who groan under any pressure, or tremble under any oppression, Heb. 12.2. that looking up upon the anthor, and finisher of our faith Christ Jesus, may not see him bearing the same crosse with joy, despising the confusion of it. Whether you sweat under your burdens, or whether you bleed under the edge of these times, you shall find your persecution both civill and sanguinary patternd to you in the person even of God and Man, Christ Jesus, who hath not left so much as your feares, and terrors out of the exemplar of his passions; Mar. 14.33. He began to be heavy, and to feare. his Caepit taedere, & pavere was designed purposely as a cordiall in your fits of fainting; and if there were any point in your afflictions, which were not exemplifide to you in Christs passions, that circumstance [Page 36]ought to prove to you, a sufficient consolation, in that you had some suffering to offer to Christ of your owne, besides the copye, and pourtraicture of his. But alas, all that we can imagin in our own paines, wherein there is imitation of his, is that which we may better blush at, then boast of, for it is only the guilt of deserving more then we can endure in this life; this is simply ours in our afflictions, wherein we find no resemblance in the figure of Christs sufferings, which part of our cases, may make us offer up to Christ a thankfull alacrity in all temporall penalties inflicted on us, for having taken off from us, the burthen we could not remove by any sufferings, and having left us only such pressures, as may aleviate the weight of that intolerable gravation, which is the guilt of sinne: for our crosses in this life by the vertue of the Crosse of Christ (whereof our heaviest are but chippes, or shavings) doe not only keepe our sinnes lower, but also weigh against the temporall penalty of those, [Page 37]which are in the scale.
It may admit a question, whether it be a more precious Christian exercise, to doe good, or to endure evills; That state is certainly the best in which both are conjoyned, when suffering many grievances, we act as many good as we are able; yet God hath provided matter of meriting in both conditions severally: let them then who have nothing left to give to God, by way of actions, rejoyce in the faculty of sorrowes, which furnish them meritorious offerings in all their necessities. When King David extols the dignity of man, he raiseth it upon this ground, that God had made him but a little lower then Angells. Psal. 8. But in this respect, we may say, that God hath advantaged him above them, by furnishing him with more instruments of meriting then they have, by having coupled a body to this spirit, in which he may suffer for Christ, when many other capacities of expressing, his gratitude are suspended. For man hath not only all the severall powers of [Page 38]his minde, but also the senses of his body given him, as organs of meriting, by carrying the Crosse upon them. With this corporeall furniture, man is enriched above Angells; so as man may even out of the greatest infirmities of his constitution, extract matter of glorification. This vertue hath been imparted to the vility of flesh and blood, since God vouchsafed to be invested in it, our flesh received this priviledge not only of being admitted into heaven, but of contributing to the soule's degrees of glory, by the proportions of the bodies fufferings, and as S. Paul saith, Rom. 8.13. It is no wonder that God, having given his owne Sonne to human nature, should have given all these other prerogatives with him.
Out of this state of our mortality, the Saints shall rise as high, as they should have done from the state of innocence & immortality, which shews, that they are equally sanctified in the brevity & shortnesse of their life now, to what they should have attained in many ages, if they had remained immortall. [Page 39]The multitude of sorrowes and crosses, by the grace of Christ, countervaileth and compensateth the numerousnesse of the yeeres of our service. Our Redeemer hath left this compendious way of meriting, by the necessities & molestations of our flesh, the which he would not expunge in it, that he might present his Father the children of his most precious passions, as much purified in a little time, as they should have been in the efflux of many ages. He who raised above the highest heaven, the heavinesse of our earth upon this Engine of the Crosse, hath left it us, to winde up the easilyer our terrestrial qualities upon the same machine. This was the means which S. Paul made use of, in all his elevations up to the third heaven: Christo confixus sum cruci, Gal. 2.20. With Christ I am nailed to the Crosse. carryed him up to that sublimity; and he kept himself so close nayled to the Crosse all his life, as when he was weak he was strongest, and never esteemed his raptures so much as his revilings and ignominies. He professeth to glory willingly in nothing but in his humiliations, [Page 40] Libenter gloriabor in infirmitatibus meis,2 Cor. 12. Gladly wil I glory in my infirmities, in contumelies, in necessities, in distresses for Christ, &c.in contumeliis, in necessitatibus, in angustiis pro Christo, propter quod placeo mihi in infirmitatibus meis, in persecutionibus, because he found power was perfected in infirmity. Whereby we are convinced, that those who are called to Christianity, are assigned to all sorts of crucifying.
All the iniquity of a Christian consisteth either in doing what Christ did not, or in refusing to doe what he did, and none can excuse themselves, by an incapacity of imitating Christ in that, wherein he hath been pleased to state Christian profession; for every one may be poore, and patient, and mortified, but every one is not qualified to attain to riches, honour, or learning. This is the wisdome and love of God, to have those things made the best contributions to our eternall felicity, which may not onely be reached by every one, but can even scarce be missed by any, which are the afflictions and adversities of this life; wherefore those, who it may be would not have had the zeal [Page 41]to affect a similitude to Christ, in these hard touches of Gods hand, must not be so ungratefull, as to repugne to this operation of God upon them, or be ashamed and confused to see this figure of deformity, in the worlds eye, impresed upon them, in poverty, infamy, destitutions of friends, reproaches of enemies, and all other assimilations to Christ, but rather acknowledge a mercy of God, who having called them to these tryals as Christians, whereunto they have answered but ill in other times, that now he vouchsafeth himselfe to place them in the society of the passions of Christ, remembring what the great Doctor in this worlds miseries, and the others felicities, remonstrates to us, 2 Cor. 1.7. That in the same measure you are partakers of the passions,1 Pet. 4.1. Christ therefore having suffered in the flesh, be you also armed with the same cogitation.you shall be of the consolations of Christ.
With good reason then I may urge this to you in S. Peters name, Christo igitur passo in carne, & vos eadem cogitatione armemini. Which must not be onely to suffer all patiently from your enemies, but even to be disposed to suffer [Page 42]for your enemies, if Gods glory should propose it to you. O! shall not this lover of you, and benefactor of his enemies, be able to heap coales upon your hearts, to inflame them with a desire of this imitation? Put then, I beseech you, the sad heart of Jesus, as a signet upon your hearts, that he may find you according to his heart. You need not be disheartned to finde your persons and estates become according to the hearts of your enemies, since you know, Tradidit eos in desideria cordis eorum, 1. Rom. 24. God hath delivered them up into the desires of their own heart. proveth often an unhappy prevalence, and you, looking upon all your deprivations and passivenesse under the notion of Christians, have this lesson given you from that naked body on the Crosse, whereof you are members, who did but pittie those that were dividing his clothes, and casting lots for his upper garment, (which was a figure of his Church) and the action no ill figure of these times in the regard of casting lots; and Christ, when there was nothing left to extenuate their guiltinesse but ignorance, pleaded [Page 43]that for them to his Father, in Dimitte illis, Luk. 23.34. Forgive them for they know not what they doe.non enim sciunt quid faciunt, and sought thus to cover their nakednesse, who had so profanely exposed and violated his; and sure, Nesciunt quae faciunt, is a proper plea for your charity, to make now in defence of your afflictors; it is writ upon the face of most of their actions, and we may well use the Prophets Quis scit si convertatur, Ionas. 3.9. Who knoweth if God will convert, and forgive.& ignoscat Deus? Who knoweth whether Gods mercy doth not designe another work, then that which they think they set their hands to? and so they may be doing, they know not what, in the best sense we can understand it: S. Gregor. Moral. lib. 6. Ca. 13.14. for as S. Gregorie saith pertinently to this purpose, God who is just and mercifull in his disposure of humane actions, accordeth some things as he is gracious, and permitteth some as he is angry; and the things he doth but permit, he tolerateth them so, as he turneth them to the use of his counsell and purposes. Whereby it is effected, in a wonderfull manner, that what is acted without Gods will, is not done against it; [Page 44]for while ill deeds are converted to good uses, even those things beare armes for his designe, that militate and repugne against it; and we may well say, not by way of Prediction, but of Prayer, Who knoweth whether the Spirit of God may not be pleased to move upon the face of those waters which now cover our land, and out of this abysse and Chaos, extract light and clarity. But as Saint Peter said, to consolate and confirme the Christians in their persecutions, you have a sure word of Prophesie to rest upon, Jo. 16.33. in all your agitations, the eternall Word it selfe prophesying that his members should have all sorts of pressures and crosses in this world. To which you shall doe best to attend, as unto a light shining in a dark place, Act. 15.15 till the day dawne againe; and looking upon the verification of this Prophesie, To our Lord was his owne worke known from the beginning of the world. Luk. 9. in all ages we may rest upon S. Pauls ground, for the re-edifying of the tabernacle of David, and repayring the breaches thereof, and setting it up so, as the residue of men may seek after the Lord. Notum à seculo est Domino opue [Page 45]suum. Leaving therefore the knowledge of times and seasons to his providence, as the prerogative thereof, we must husband our properties of Christians, which is, to take up the crosse daily, and to follow Christ. This is the inheritance of a Christian, the Passion of Christ, the which he may improve to himselfe, by the culture of Meditation, and must take heed of venturing to plough up the ground of Gods Providence, and sowing it with his owne Reason, that it may beare him satisfaction of the causes of his sufferings, or the Churches persecutions. For this is a labour he is forbid to sweat in, for which reason, this sweat of his brain shall not afford him bread. Our Father in this case onely gives a stone to him that asketh him this bread, to feed his scruple, or his curiosity; whereas a Christian, by an humble acquiescence simply to Gods inscrutable order and providence in all events, may turne even stones into bread, his afflictions into spirituall aliments, and draw oyle out of the rocks [Page 46]he is cast upon: while he studieth not to solve Gods riddles, the intricacies of his Providence, he shall have Sampsons riddle explained, and applyed to him, Judg. 4 4. for Out of the eater shall come forth meat, and out of the strong shall issue sweetnesse. The Lyon of the Tribe of Judah hath infused honey into the teeth of all these Lyons he lets loose upon his Church, and a resigned patient shall taste more the honey, then he shall feele the teeth of the beast that quartereth him. They therefore who will finde the suavity of persecution, must suck it out of Christs Passion, where it lyes ready made, and not amuse themselves to work it out of the order of Gods providence, wherein it rests implicated in the folds of many mysteries, and our curiosity in seeking it, will return us rather Sauls anxiety upon his enquiry of Samuels ghost, then Sampsons sweetnesse in the Lyons jawes, which he found when he looked not for it. And out of S. Pauls mouth, who was once a raging Lyon, till he was killed by him, of whom Sampson was a [Page 47]figure, we may take this hony to dulcifie all those bitternesses of our lives, 2 Cor. 4.18. Our tribulation which presently is momentanie and light, worketh above measure exceedingly an eternal weight of glory in us. Quod in praesenti est momentantum, & leve tribulationis nostrae supra modum in sublimitate aeternum gloriae pondus operatur in nobis.
HAving thus seene and considered Gods hand and manner in the figure of his dearly beloved Son upon the Crosse, by which he conveyed him to his Coronation, let us now consider also Christs method in ordering his Church, after he professeth that all power is given him both in heaven & earth, so as the sufferings of the Body, to such an Head, must needs be by order, not infirmity. For after he had suffered sufficiently for more worlds then he shed drops of blood, and for as many ages as worlds, he might well have allowed the members of his body all joy and felicity for the rest of those few Ages this world was to subsist. But he who was Wisdome it self, chose another method, as he told his [Page 48]dearest friends, Ego dispone vobis, sicut disposuit mihi Pater meus regnum. He copyed his Fathers hand upon himselfe, in his drawing and figuring his Church upon earth, Lu. 22.29. I dispose to you as my Father disposed to me a kingdome. so as after his glorious body was enthroned at the right hand of God, he left his mysticall body hanging as it were upon the crosse in Calvary for some Ages, wounded by the launces of the Gentiles, and vilified by the scornes of the Jewes. In this posture it hung, exposed many yeers a scandall to the eyes of the one, and folly to the understandings of the other, insomuch as the extreme passions of this body, might well have extorted out of flesh and blood, a Deus meus, ut quid dereliquisti me? The afflictions were so intollerable, as no body, that had not a God for the head of it, Mat. 27. My God, why hast thou forsaken me? could have growne and prospered in so bleeding an infancie. It seemeth Gods unsearchable Wisdome, designed Christs mysticall body to be formed on the face of the earth, as his naturall body was in the wombe of the Virgin, in the composition whereof, there was onely the Spirit [Page 49]of God, working upon the pure blood of the Virgin, and in like manner, the vertue of the holy Ghost came upon the blood of the Martyrs, forming and animating the Primitive Church. For in those times we find the vertue of the Spirit working most upon blood, to forme and procreate the body of the Church. And thus by the admirable vertue of Christs Passion, it seemed not an effusion, but rather a transfusion of all the blood was drawne, conveying it into other veynes, and the same spirits seemed to be carryed in it, into other bodies, which successively making the same use of it, might make one think, it had been the very same blood infused into other veyns, which like channels rather then owners of it poured it out againe so freely; and in this way of generation, the Saints and Martyrs procreated the descent of the family of Christ, for above three hundred yeeres. The Apostles seemed to poure out their blood into the veynes of their Disciples and Successors, and they in like manner to transfuse theirs [Page 50]into those discended from them, and by this successive transmission, the Progeny of the Church was deduced through the Primitive Persecutions. This was the operation of that one heart, Act. 4.32.and one soule, the Apostle saith was then in the multitude of the Beleevers. And indeed, the records of those times may well make one reflect on the doctrine of Pythagor as, in his transmigration of soules; for in those times the spirit of acting and suffering which was transmitted from one to another, seemed so much the same, as one might fay there was a transmigration of the soules of the first Martyrs into the surviving issue of their spirit. Herod is said to have suspected, that the soule of S. John Baptist had passed into Christ, when he said, Mat. 14.1 This is John the Baptist, he is risen from the dead, and therefore vertues work in him. Hic est Joannes Baptista, ipse surrexit à mortuis, ideo virtutes operantur in eo. The doctrine of transition of soules from one body to another was much followed in those times. But we may wel in a pious and sober sense, say, that the soule of S. Peter seemed transmigrated into his successors for [Page 51]many yeeres, for the same spirit of fervour, in watering with their blood the Rock whereon Christ had planted his Church, possessed above thirty Popes successively after S. Peter; and so all their bodies seemed to be cast as a mold of earth upon that rock, whereupon the faith of the Romane Church did spring; the plants whereof, even all acknowledge their Churches to be, who have now severed themselves from that radicall communion, and forgetting the benefits of those Josephs, who sed them in the famine of their Faganisme, are now laying burthens on their children.
In this manner, the Primitive Church was nourished in her cradle; instead of having milk given her to make blood of, she sucked blood, and made milke of it, by the which she hath nursed the succeeding times; for in all the Churches following persecutions the faithfull have been sustained and refreshed by that milk, which the blood of those times did make for them, for their examples descending [Page 52]with their doctrines, hath confirmed and strengthned as well as alimented all their future progenie. It is an admirable evincement of the truth of Christian Religion, to remark, that as it was founded upon a supernaturall conjunction of a body that might suffer, to a person that was impassible; so it was propagated by the destruction of those bodies, which were the organs of tradition of it to posterity, for the wounds of the Apostles and the Martyrs seemed but so many more mouthes, opened to speak out louder the mysteries of the Gospel, and to prove those verities by daring to dye for them, which were not to be demonstrated by the cloquence of any living men or Angels; and thus the tongues of the Martyrs spoke more plainly the mysteries of their faith, when they were torne out of their mouthes by their tortures, then while they were tutoring their Disciples. Whereupon Tertullian saith to the Persecutors, Exquisitior quae (que) iniquitas vestra, illecebra magis est sectae; the more exquisite their iniquity grew, [Page 53]the more efficacious allurement it proved to Christian Religion. For, as he explains it, every one being struck with wonder at the vertue and patience of the sufferers, began to think that worthy the enquiring into, which men thought so much better worth then their lives; and these reflections converted more then the best verball expressions, to such auditors, as thought life not to be equivalenced by any compensation. Wherefore Saint Cyprian, who was one of the brightest mirrors of these reflections, saith, The Heathen were wont to conclude, that it deserved to be studyed, and fully penetrated, that perswasion which could induce a man to suffer so much, and to dye so willingly. And this Lecture of the bodies of the Martyrs, convinced more then the books of the Fathers; it wrought more upon flesh and blood, to see as it were the whole body set to their faith, then the single hand; as we saw in Malta, the Vipers teeth moved them more then S. Pauls tongue; and in like manner, this wrought those present effects frequently [Page 54]upon multitudes, the considering the mindes of Christians, shaking off the stings of tortures, which hung upon their bodies, the peace of their soules remaining inviolated, and unoffended by them. And those admirable effects of such causes as were naturally opposite to them, were demonstrations of this dictate of Saint John, You are of God, 1 [...] Joh. 4.and overcome the world, because greater is he that is in you, then he that is in the world, whereof he was one of the most egregious marks, being preserved for a spectator, after he had been himselfe a patient in the scene of Martyrdome: for being condemned to suffer at Rome in a caldron of scalding oyle, he came out of it more refreshed then the Emperor out of his baths of precious oyntments; he rested in it, with little lesse case then he had done in the bosome of his Master. For Martyrdome may well be termed the bosome of Christ, as it is the neerest part of his body, joyning to the suffering head upon the Crosse, and as it is the neerest accesse towards a conjunction [Page 55]with the glorified head in heaven. And thus the Martyrs did daily verifie this position, That he that was in them, was greater then the world; for they who had subdued the world, could not suppresse Christianity. Christ chose to triumph over the tyrannie & power of the Emperors of the world, before he would vouchsafe to be served by them, to evidence this for his glory, that it was not his necessity that required, but his grace that admitted Kings to be nursing-fathers, & Queens to be nursing-mothers to his mysticall body upon earth.
This also deserveth our animadversion, that soone after the Church came to suck at those brests, she fell into fits of Convulsion, interiour Heresies, which endangered, her more then all the exteriour wounds of Persecution she had received. Whereby appeareth, that the milk of Princes was not so healthfull for her, as the blood of Martyrs. For even in Constantine the Great his time, who was the first Princely Foster-father of the Church, [Page 56]Arianisme began to breed in her, The denying the Divinity of Christ. and this disease in his time, notwithstanding all his cures and remedies administred, lay still so neasted in her, as presently after his death, the corruption broke out into desperate convulsions, and the very brest of her temporall nursing father, was cancer'd with this Heresie. For the second sonne of Constantine, named Constantius, to whom, in the partition of the Empire, the East was assigned, revolted professedly to Arianisme, and in a few yeeres this poyson had so spread by his diffusion, as the leprosie had over-run almost all the Easterne Churches, insomuch as Christianity seemed more endangered by this canker in the breast of an Emperour professing to nurse it, then it had been by all those raging Lyons that sought to devoure it: So much more dangerous was it, to part Christs Divinity from the Church, then to have the whole world united against her, while that was acknowledged, and relyed upon for the support. This perill sprang out of Prosperity, when the [Page 57] Emperours of the East, seemed to think their Religion supported strongly enough without the Divinity of Christ, whereas Rome, which was then fallen away in all temporall diminution, maintained the intire profession of Christian faith, against all the gates of hell, which the Emperours under pretence of being watchmen upon the tower, had opened against her, and for many yeares, S. Peters barke floated as it were in an Ocean of Arianisme, which had covered the Eastern, and had broke in upon many parts of the Western Empire. It were too long a work, to make a journall of the voyage of S. Peters barke through all those ages, in which it hath beene exposed to the stormes of diverse persecutions, and the sands of innumerable heresies it hath passed over with safety. That which respecteth most my purpose, is to clucidate to you, how temporall adversity, and tribulation have alwaies contributed to the purity of the Doctrine and manners of the Catholike Church, for I doe not meane [Page 58]to touch any Controversie, but in defence of those, you may unjustly account your adversaries, which are the crosses and afflictions of these times, and to dispute for the use, and benefit of them, against your diffidence, and irresolution, in this hower of your examination; which I hope, by the grace of God, may be effected in some degree by this suggestion to you, of those Covenants and obligations of suffering, wherein you are engaged, which I may urge to you in the termes of the mirror of sufferers S. Paul, 1 Thes. 3.2I have sent this to you, and exhort you for your faith that no man be moved in these tribulations, for your selves know that we are appointed to this.
Me thinks this should lenify, and disasperate all the sense of our afflictions, to reflect, how under these two notions of the Sonnes of Adam, and the Brothers of Christ, we are designed to sufferings. For as men, the holy spirit telleth us, Job 5.7. Man is born to labor, and the bird to flight, insomuch as we should wonder no more at our troubles, then [Page 59]at our nature. Wherefore S. Gregory upon Jobs scraping his soares with a piece of a broken pot, saith, He made clean one dirt with another; for the holy man reflected from whence that was taken which he wore, and with a fragment of one piece of clay he scrapes another broken vessell, so as considering himselfe in that fragment of clay, in the cleansing and extersion of his sores, he did also dresse and medicine his minde. And this is a ready refreshment, which we have alwaies by us, when we are upon our dunghill, to wipe and cleanse the corruption of our sores, with this recogitation of the vility of our nature, which is as naturally liable to this breaking out into ulcers of miseries and tribulations, as earthen pots are to be broken. Therefore we may learn of Job to take off the putrefaction, and ordure from our sores, which is murmur, and repining, with this recollection, that we suffer it in order to our nature, and so reluctancy to this condition, may, in this respect, seeme more unnaturall then resignation.
[Page 60]And for the other Covenant as Christians, what can be more positive then S. Pauls exhorting distressed Christians not to be moved, 2 Cor. 4.8. In all things we suffer tribulation, but are not in distress; alwayes bearing about the mortification of Jesus, that the life of Jesus may be manifested in our bodies. as knowing they are appointed to tribulations; And in order to a discharge of this obligation, he exhibiteth to us the state of a Christian, In omnibus tribulationem patimur, sed non angustiamur, semper mortificationem Jesu in corpore nostro circumferentes, ut vita Jesu manifestetur in corporibus nostris. So as we see, a Christian is to coppy, and manifest the life of Jesus; and we cannot render it so easie to be known by any way, as by having his most notorious markes visibly upon it, which are Crosses: for we cannot possibly draw the figure so resembling in sanctity as in suffering, (for our bodies are helps to us in this similitude, as impediments in the other.) We must then seeke to finish this feature of Jesus, as exactly as we can, since in this respect we must be all Jesuites as well as Christians; and thus these times may cōduce to the making you all Jesuites, according to this order [Page 61]of S. Paul. And if you enter piously into this society of Jesus, you will not feare how you stay here, or when you remove from the society of men; for if you have the figure of Jesus stamped upon you, in any pressure whatsoever, or cut out in you, by the sharpest violences, you shall rise from the want of bread, up to that nuptiall feast, in which your present nakednesse shall passe for your Wedding garment, and from the bar of men you shalbe called up to the throne it selfe, where the Crucified sits to condemne all that appeare not with that impression on them.
This beleefe of a Christian's being pressed to serve under the Crosse, was so received in the Primitive times, as S. Ignatius, who lived in the age of the Apostles, when he was first bound, professed that then he began first to be a Christian; and S. Augustine in conformity to this opinion telleth one, That if he had not yet beene entred by any tribulation, he had not begun to be a Christian; and Saint Martin was so imbued with [Page 62]this Doctrine, as when the Divell appeared to him in a glorious forme, suggesting to him that it was an apparition of Christ, Christ doth not appeare to his servants in this life, but on the Crosse. he answered, Christus non nisi in cruce apparet suis in hac vitâ, intimating, that a Christian must not understand felicity in this life, to be a proper image to represent Christ to his servants. And it referreth to this, what is recorded of Christs apparition to S. Peter, when he was stying out of Prison in Rome, by much perswasion of the Christians a little before his Mar tyrdome. For Christ met him with a sad afflicted countenance, and being asked by S. Peter whither he was going? He answered, To be crucified againe: by which the Apostle understood his Masters order, and obeyed it cheer fully, returning back to the Prison, and soon after to the Crosse, which was annexed to his Commission of Pasce oves meas, Feed my sheep. Follow me in this Schedule of Sequere me. So as Christs bequeathements to his dearest friends upon earth, are but severall crosses in the procession of this life, through our valley of teares. The hatred [Page 63]of the people, the malice of the Magistrates, imprisonments, and flagellations, were the onely Legacies you know Christ left his Disciples, and in this he made them his heires, first in this world, giving them all he dyed possessed of, so as the more you share in this his temporall estate, you are the truer heires of this his Testament, which was writ in his martiall hand, but signed and sealed by his eternall: for the Hand of his Deity is set to all the Donations of Glory, which he made in his Testament, to the performers of his Will, by a cheerfull acceptance of these his affignements in this world. Whereupon S. Augustine adviseth us, not to consider what paine we have under the rod, but what part we have in the Will. And for this cause, the Apostles were not styled by Christ, Mat. 5.10 blessed in their power over Devils, or the grace to raise the dead, but in their subjection to sufferings; he annexeth a beatitude to this estate of their being cursed, persecuted, and vituperated, with all sorts of injuries, to this condition [Page 64]he assigneth joy and exultation expresly, Be glad, & rejoyce, for your reward is great in heaven. Mat. 5. Gaudete & exultate, quia merces vestra copiosa est in coelis.
And we may note, that of the eight states of Beatitude which Christ exhibiteth in the Gospel, foure of them consist directly in suffering, and that those also that are somewhat referred to action, (which are the being mercifull, and the being peace makers) are made half also of passive matter. For there must be misery and troubles, for the subjects of mercy and pacification. And for that of spirituall hunger and thirst, it is set after poverty and mournning, as if they had got us this good appetite; and the other of purity of heart, comes in as it were after the soules having beene strained through those pressures, as though this passing of it, were requisite to bring the heart to this cleannesse, and depuration; and when we consider Christs life, how he walked himselfe in this narrow way to this beatitude, we cannot reply against this order of following him through many tribulations into [Page 65]his Kingdome, for if Christ suffered so much that he might justly give us his glory, what ought not we to doe and suffer that we may receive it? It must needs be then a great folly, to imagine we can attain this glory without pains, when even God laboured and suffered so much that he might dispose of it. For Christ himselfe telleth us, Joh 5.23, 27. That the Father hath given all judgement to the Sonne, and produceth this as the reason, Because he is the Sonne of man, that is, for having merited it by the labours and passions of this humane life; and S. Paul explaineth this cleerly, where he saith, Ph l. 27. Christ humbled himselfe made obedient to death, even the death of the crosse, for the which thing God hath exalted him. So that here Christs power is referred to his purchase of it by his passions. Therefore a Christian that repineth at any affliction in this life, seemeth to forget what he oweth the Crosse for his redemption from misery, and to what he was sealed by it, when it was laid upon him in water, to ingage him even before he could beare [Page 66]it in a heavyer matter, and to oblige him to serve under all those crosses of fire or water this life should passe through, for after this comes a stronger baptisme of fire in the tryals of a Christian.
Those who are not Christned with the signe of the Crosse, may have some pretence, not to understand the use or obligations of it; but you, on whose heads it hath been laid in Baptisme, and pressed (as it were) into them by Confirmation, can have no colour to mis-conceive the use of Crosses; and since it is a defence against evill spirits, the making but the signe, or figure of the Crosse, with our hand, it must needs be of greater efficacie against both the world and the devill, the having of them made upon us by the hand of God, who chastiseth every child he receives, and so crosseth his children alwayes either to expel some evill spirit, or to mark a lodging for the better reception of his holy mission into it. In this signe thou shalt overcome. Look up therefore to heaven, and you shall see In hoc signo vinces [Page 67]ingraven upon all your Crosses.
I will close up this proofe of your second covenant as Christians, with this advise to you, how in all the shipwracks of your lives or fortunes in this storme, you may save your selves by a right use of the Crosse. The Fathers doe usually call the Crosse, Tabulam naufragii, that plank whereon humane nature was saved, when all her goods were cast away, and you must take the manner of saving your selves by your crosses, from that conception of making them planks to beare you up; and you know the same piece of wood, lying upon you, will sink you, which would carry you if you lay upon it. In like manner, if the weight of your present crosses lye upon the sensitive part of your soules, and you consider them meerly as sensible oppressions and gravations in this world, flesh and blood will be dejected, and sunk by them; when that feeleth all the charge upon it, the mind may easily be cast downe by the heavinesse of the senses; but if you lay your minds upon your [Page 68]crosses, that is, extend your thoughts orderly upon the meditation of the Crosse of Christ, from which all yours derive a vertue and efficacie to work upon you, the image of the Sonne of God, laying your minds in this posture upon your crosses, they will beare up your hearts instead of sinking them; and thus this storme shall but drowne your worldly and earthly affections, and your crosses in this posture under your minds, shall carry and land you in the land of the living. Wherefore I beseech you to cast your thoughts in this posture upon the Crosse of Christ, 2 Cor. 13. For although he was crucified of infirmity, yet he liveth by the power of God, for we also are weake in him, but we shall live with him by the power of God. resting upon it with confidence, that it will support you; and rest your minds upon your owne crosses, as conceiving them to be rather carriages of your soules to spirituall aspirings, then materiall onerations upon your bodies, and then you may easily apply to your selves this comfort of S. Paul out of the crucifixion of Christ, Nam etsicrucifixus ex infirmitate, sed vivit ex virtute Dei, nam & nos infirmi sumus in illo, sed vivemus cum eo ex virtute Dei.
CHAP. III. Of the Covenant of suffering as Catholiques, the Champions or true Church of Christ.
IN my preceding discourse, having (I hope in God) sufficiently proved this your second bond of sufferance by the two irrecusable witnesses of Christs life, and his death, I shall proceed to put the third in suit against any reluctant and querulous humor which flesh and blood may breed in you to plead against your spirituall conformity to your temporall condition; that in poverty of spirit you may be suited to the penury of your fortunes, when you consider seriously your selves bound by this triple cord to crosses & adversities in this life. The third of your Covenants I proposed to you, was, the being Catholiques, which notion seemeth to be like the wheele in [Page 70]the middle of a wheele in EZekiels Vision, for the Catholique Church is contained within the greater circle of Christianity as a lesser sphere within a larger: and we may properly say that the spirit of life is in this smaller wheele; for the being a Christian in the large acception of it, will admit many stations of Religions, without the inclosure of the Catholike Church, wherein the Symbol of the Apostles incircleth the true Christian Faith; and because this terme, Catholike, is now the notionall distinction of your true Religion, from all other, whose sects are comprehended in the amplitude of the terme (Christian) it will not be impertinent to explain unto you in a few words the Churches sense of this denomination, Catholike.
We know the first followers of Christ, were called Disciples; It seemeth Christs humility would not admit so much honour in his life, as the faming of his name by this celebration of it, which men affect especially to set upon the front of their intellectuall edifices: [Page 71]for Christ all his life endured the meannesse of his earthly habitation to be branded upon his Disciples who were called Nazareans, or Galileans, rather then the gloriousnesse of his office to be charactered upon them. For his sirname of Christ, which is Anointed, hath a reference to the highest dignities of the world; so as it was long after his death, before he admitted his followers to that honourable name of Christians, for you know it was at Antioch that the Disciples began first to be named Christians, and he who never sleepeth, was early up sowing tares, for Simon Magus, Act. 11.26 who was his first seedsman, sowed even in the same furrows the Apostles were plowing, and his followers wore the badge of his name, and many other Heresies sprang presently up, all which covered themselves with this large cloake of Christian; in so much as the name of Christian was justly odious in that apprehension the Gentiles had of it. For the Heresies that were clothed with that upper garment, were in their owne [Page 72]nakednesse, foule and execrable in all sorts of pollutions. For those we call now Simoneans, and Gnosticks, and Ebionites, and many other, which by the Authors of their Sects are now stigmatized, in those times were all involved in the latitude of Christians. Whereupon before the death of all the Apostles, this denomination of Catholique was peculiarly affected to the sincere and orthodox Christians, which sir-name we take from our Mother the Catholique Church, notified so for the single, and onely Church of Christ by the Apostles Creed; and in the sequence of ages, as the tares grew up in the large field of Christianity, the pure and sound part of the Church assigned this as a speciall and specificall difference between the Heretiques and the legitimate Christians, and so it hath been accepted ever since as a notional discernment between them.
The word, Catholike, signifieth literally, Universall, and was meant to signifie that faith to be onely sincerely Christian, which was universally and [Page 73]unanimously promulgated by the Apostles, and conserved by the general conseat and fidelities of their disciples, and so transmitted by all the concurrent testimonies of that age to the next succeeding it. So as the Church is not called Catholike for the actuall extention of it into all nations, but as the major part in respect of all Christian societies, or in reference to the promise of this expansion over the whole world. So that it hath alwaies been one of the visible markes of the Church, the being the greatest society of Christians of any one communion. And as all sects came out of the true Church she retaineth still the name of the whole, as the body of the tree doth after many branches are torn off from it. So as the Catholike Church neither is, nor ever was a comprehender of all the sects of Christians, but a compriser of a greater portion of them, then any other profession which was separate from her; and this majority the Catholike Church hath had in all Christian ages. When we say then the [Page 74] Roman Catholicke Church, we doe not meane to exclude all Churches from being Catholike besides the locall Church of Rome, but as that is the head, and spring of Catholike communion, by way of dignity and preference above all other particular Churches, we give Rome that single appellation, as the head of all other Churches, or by reason of the derivation of the Catholick faith from her to the rest of the Churches of the world, as being the Chaire of S. Peter, the Prince of the Apostles, who was constituted head of the Universall Church, and as the same authority and prerogative is descended upon his successors the Bishops of Rome, in these respects, in regard no Church is accounted, nor is Catholicke, that doth not adhere to her communion, we stile the particular Roman, the Catholike Church.
For if we speake formally and expresly, the Catholike Church signifies the body of all particular Churches united in communion with the Vniversall, and by way of participation any particular [Page 75] Church may be called Catholicke as it partakes with the intire body. In this respect the Church of England before the separation was a Catholike Church, and so are all Churches which remaine united to the Catholike Communion. So as when you heare it objected that Roman and Catholike seem as incompatible as particular and Universall, you may satisfy your selves, that Rome doth not claime the title in that contradictory sense, to say that the single and locall Church of Rome is the Universall Church, but that Rome is the head of the Universall Church, in which all particular ones are to be accounted Catholike (in this sense of orthodox, and true Churches) as they are united to that head. If the Protestants acknowledged any one particular Church to be the head of their communion, that Church might be said to be the Universall Protestant Church by way of eminency; and in this sense the Roman Church is stiled the Universall or Catholike Church. I have said this as falling within the verge of [Page 76]the word Catholike, without intending to passe further then the frontispice of the Church to read to you this inscription only of Catholike, which is often misunderstood by those who will allow Universall Religion, but no Catholike.
And, I hope, the signification of this your surname may minister great assurance to you, when you consider that you suffer under that title and notion, which hath alwaies been the discernment of true Christian Religion. For S. Irenaeus (one of the Primitive Fathers of the Church) marketh, that none of the sects of those ages did ever arogat this title of Catholikes. Psal. 90. With a shield his truth shall encompasse thee, a thousand shall fall on thy side, & ten thousand on thy righthand, but to thee it shall not approach. It seems it hath been preserved miraculously among the insolences of all various errors, which never durst lay violent hands upon this lovely intemerat virgin name of Catholicke; the protection of the Psalmist hath been verifide upon this name, Scuto circumdabit te veritas, & cadent à latere tuo mille, & decem mille à dextris tuis, ad te autem non appropinquabit, for of all the swarms of waspes [Page 77]and hornets which have flown out of the Church in all ages, never any did so much as taint this name by their hiving themselves in it. There hath alwaies descended upon the projectours of Babel this designe of, Let us make to our selves a name. Faciamus nobis nomen; they have alwaies affected the celebration of their own name, that have set up for themselves any new sect, and their master hath payed them that vanity, for labouring in his high way, to allow the stamp of their owne names to be set upon the coine, whereof he is the Prince, and the Father. This priviledge the divell hath allowed to all Arch-hereticks, and hath communicated so much of his prerogative as to leave their names impressed as a signature upon their errors; but none have been permitted to vitiate the name of Catholike by an imposition thereof upon any sophisticated Religion.
It is not my worke now to exhibit to you the proofes of the legitimate genealogy of your Religion from the true ancient Catholike stock, I beleeve [Page 78]these very times may read to you the evidences of your antiquity by the aversion which all novelty declares against it, I purpose only to convince the controversies of humane nature in the point of sufferings, not to handle any contention in matter of faith, beleeving you have more neede of helpe against the fingers of Pursivants, then against the armes of Pulpits, and this reflexion may serve you to confute the arguments of your flesh and blood against patience in all your persecutions, in that you suffer under that notion which only can sanctifie the sufferings of any persecuted Christians. Conclude then your selves happy in these times, since you are in a capacity of making treasure of all your tribulations, when others, who it may be are under as heavy a temporall yoake as you, drawing not in the same cariage of the Catholike faith, will find the weight, even in this world, more intolerable.
They are much more to be lamented to whom we cannot apply S. Iohns [Page 79]comfort to the distressed Catholikes of his daies, when he saith, Apoc. 1.9. I your brother, and partaker in tribulation, and the kingdome, and patience in Jesus Christ. Ego frater vester, & particeps in tribulatione, & in regno, & patientiâ in JESU CHRISTO. For it is a deplorable sight to see our kindred, and friends out of that state, which (as S. Paul saith) Operatur tolerantiam earundem passionum quas & nos patimur. 2 Cor. 1.6. Which worketh the toleration of the same passions which we also suffer. For which cause one of our greatest prayers ought to be, that as they are partakers of the passion, so they may be also of the consolations; for Saint Austin saith, One may cary all things with him out of the Catholike Church but charitie, as baptisme, the sacramēts, and the resolution of suffering. But we know how little comfort S. Paul giveth to those who have all the materiall parts of Christianity, and want the formall, and animating spirit thereof which is Charity. 1 Cor. 13. How much then ought you to praise God in all your Covenants of sufferings, to see your selves comprised in the infallible Covenant and contract of reward which is passed to his Catholike Church; Rejoyce & be exceeding glad. wherefore I may properly say to you, Gaudete [Page 80]& exultate, because you are under the best notion of the afflicted in these times, when sufferings are so vniversall, and the cause of them so little Catholike.
Upon those words of the Apostle S. Paul, Col. l.24. I accomplish those things that want of the passions of Christ in my flesh, for his body which is the ChurchAdimpleoea quae desunt passionum Christi in carne meâ pro corpore ejus quod est Ecclesia, S. Augustine asketh how there can any thing be said to be wanting to his passions who was God and Man, and taking vineger for his last tast of this world, declared giving up the Ghost that all things were consummate that had been written of him; and answereth the question thus, that all the passions were compleated that belonged to the head, there remained the sufferings of the body, which is the Church, to render it sutable to the head, and the Apostle as a principall member of that body might well say he was to fill up his share of what was required thereof. So as it is not the insufficiency of Christs passions that needs a supplement of his Churches pressures, but the order of God, who [Page 81]hath designed the application of Christs passions and merits to his Church by this her conformity to his passive peregrination through this world.
And may we not say, that to unite his Church the more firmly to him, he hath left her fastned to the Crosse upon earth, that this his body might seeme to be so much his owne, as it might appear rather his naturall body crucified, then onely a mysticall signification thereof? For his passions being continually iterated upon reall flesh and bloud, which have the honour to be called the Temples of the holy Ghost, they may seem to have a more then ordinary representation of the passive body of Christ. For if all the sacrificed bodies of the Synagogue, and all the blood of irrationall creatures effused in the Temple, were figures of his naturall body, why may not those sacrificed bodies which are themselves Temples of God, well be said now to be an admirable manner of somewhat more then representing Christs living body? Therefore it seemeth [Page 82]that Christ, to have a continuall view of the glory of his suffering body, hath lest his Church in a bleeding posture, to present God his Father with a perpetuall show not only of a picture, or image, but as it were a reall exhibition of himself suffering in his Church; and no sight propitiateth God to the sonnes of men so much, as this of seeing them as it were acting the sons of God, under this notion of hoasts and sacrifices. In the quotidian unbloody sacrifice of his now impassible body, the offering is of more dignity, but the object seemeth not so affecting, and moving compassion, as the torne and wounded figure of his Churches tribulations, the body whereof seemeth to be designed to bleed continually for a lively memoriall of Christs merits in the sight of God, and for a solicitor of an effusion of fresh graces, upon the necessities of this body, untill the bleeding and the beatify'd body be both united into one conformity of glory.
This is the order God seemes to [Page 83]have setled in the continuation of his Churches sufferings, the which attract succours convenient at the same time, that it may remaine a perfect image of Christs body, alwayes grieving, and alwayes glorying, in a complyance with the designe of God, and in the proclamation of the triumph of Christ, who when he led captivity captive, gave these gifts unto men, whom he left to triumph by the same Armes wherewith he had overcome, which are Crosses, Sufferances, and Passions. Which consideration may easily induce us to acquiesce to the order of the sufferances of the Catholike Church, since the pressures thereof are not only continued memories or imitations of that object which is so pleasing to God, the passions of Christ, but even accomplishments of what was wanting of his passions, (according to the meaning of S. Paul before related) which was the finishing and consummating the effect of his sufferings, by rendring the body so fit for the head, as Christ may have glory by the perfection [Page 84]of this work, as wel as the Church beatitude by this sutable incorporation.
Since S. Paul saith, Heb. 2.10. That it became God to consummate the Author of our salvation by his passion, we must needs conclude it necessary, that we who are to be the matter which is to be saved, and glorified, should be purged and perfected by the same manner; and we may well say, that to answer to the single bloody sacrifice of such a head, the perpetuall sanguinary immolation of the body, during to the end of the world, is but a decent conformity. With good reason therefore, as the head of the Catholike Church was once victimated and offered up in bloud to the glory of his head, a 1. Cor. 11.4. who is God, it is but just that the body should be continually immolated, as a bleeding hoast to the glory of his head, who is Christ. Whereupon Saint Paul expressing the proper state of the Church, 2. Cor. 4.11. saith, We that live are alwayes delivered unto death for JESUS, that the life of JESUS may be manifested [Page 85]in our mortall flesh; so as the Church seems appointed a durable sacrifice to manifest and set forth the life of Christ to his Father and himselfe. And upon this ground, the Church may be said to be in some degree to Christ, what he is to his Father, that is, as he is the mirrour which reflects to the Father his eternall life and being, so the Church in her passions reflecteth to Christ his owne mortall life and existence. Which figure of Christ upon earth, when the Father contemplateth, Heb. 1.3. and at the same time seeth him to be the brightnesse of his glory, and the figure of his owne substance, this must needs propitiate God infinitely to that body, which representeth to him such an honour he hath received from the head thereof, who being equall with him, did thus admirably subject himselfe for the exaltation of his glory. Doth not then the suffering Church rememorate to God continually the highest point of all his glory? For the holocausting or incineration of infinite worlds, in honour of the Majesty [Page 86]of God, would not have been an oblation equivalent to the least drop of blood drawne from the person of Christ; and therefore Christs designe in leaving his mysticall body in a suffering posture, is one of the highest straines of his divine providence, both in order to the honouring of his Father, Ephes. 4.13. and the purifying of his Church, till The body and the head meet in the perfect man, in the age of the fulnesse of Christ.
It then we review the state of the Church, even since the Empire of the world undertooke her protection and repose, we shall finde her still continuing an image of the life of Christ, who we know had divers intermixtures in his course through this world; sometimes he was in want and hunger in the desart; sometimes declared in the glory of his miracles, feeding multitudes, and curing all diseases; and again, sometimes we find him withdrawing and hiding himselfe from the fury of the people; and then at other times we behold him in authority and [Page 87]magistracy, expelling the prophaners of the Temple, and casting out the evill spirits out of the images of God, and converting them into the temples of the Holy Ghost. These vicissitudes we finde also in the state of his Church, sometimes prospering, spreading, and feeding those multitudes which sodainly after have risen against her, and forced many of her members to fly out of their reach into desarts and more dispeopled places; in some times again she hath propagated miraculously, and established her doctrine and her jurisdiction among many unbeleeving nations in a wonderfull felicity, and in sequence of time hath beene banished and eliminated out of these dominions. These alternative mutations are evident in the progresse of her dispersion through the world, and we know she shall extend her selfe at last to the ends of the world, and if not cover the face, yet leave some of her markes upon the whole face of the earth. Wee see her now as it were shipped away almost quite from Africa, [Page 88]where she was so firmly planted many ages before America was so much as knowne to be in the world, and now shee spreads there to a good growth, while her plantation in Africa lies waste and desolate, and the good seed which is falne in that ground seemeth to answer for the semination of those tares which the Enemy hath cast into these territories of Christianity. And we may note, that all the ancient heresies which so much infested the Church in former ages, are now almost eradicated according to the fate of them. Sap. 4.3. Spuria vitulamina non dabunt radices altas, and the new ones which are now so flowerd, and full blowne, will shed and fall away, like Tulips, which commonly vary their colours every yeare somewhat, till the roote it selfe in a few yeares leaveth bearing; and these varieties of vexations will successively spring up to the Church; out of the ruines of some errors, new wilbe erected; and thus she shall be exercised to the end of the world, till the man of sin, Antichrist, [Page 89]shall come to purge her by a generall conflagration, as it were of the whole world in the flames of his blasphemy, which shalbe the last perfecting fire of tribulation, shall reduce the Church to the finenesse of that gold which must pave the heavenly Jerusalem.
This is Christs method and designation of the manner of his Churches passage through this world up to him, in whom since there can be neither impotency nor severity to this his body, for the Apostle tells us, Ephe. 5.29. He nourisheth and cherisheth it as a man doth his owne flesh, we must resolve that this order is in reference to the presenting his Father with a continuall intuition of his suffering body, whereby he is the most eminently honoured, Ephe. 5.27. Not having spot, or wrinkle, or any such thing, but that it may be holy, and unspotted. and to refine this body to the most perfect degree of purity, which this locall separation from the head can admit of, to reduce it at last to that glorious estate, Non habentem maculam, aut rugam, aut aliquid hujusmodi, sed ut sit sancta, & immaculata. Wherefore I may properly say to you as members of this suffering [Page 90]body, 1. Pet. 4.12. from S. Peters mouth, Thinke it not strange in the fervour which is to you for tentation, as though some new thing happened unto you, for all that you are exposed to is in consequence of that order wherein Christ conducts his Church through this transitory world.
TO clucidate farther this position, That God is propitiated by the sight of Christs suffering body, we may make this animadversion upon the constitution of the Catholike Church, That soone after the issue of bloud was stenched, so as the bodies of the Martyrs did no longer afford that object of passions, the Holy Ghost (who had charge to preserve the Church in the most acceptable condition to God) presently infused a spirit of voluntary mortifications and sufferings into the Church, whereby many holy persons were divinely inspired to congregate bodies and societies of sufferers, which should be united by a vow of perpetuall afflicting and exercising their bodies, [Page 91]and making themselves lively images of Jesus Christ crucified by the rules of selfe-abnegation, and exhibition of a life intirely sacrificed in the toleration of all sorts of austerities. This spirit wrought upon both sexes, and hath produced those admirable orders of mortified, and crucified Christians, which are so eminent in the Catholike Church; so that the strongest powers of flesh and blood have been subdued by the weakest portions of it; Virgins in the succeeding times have been as sanctified by their civill death, and spirituall mortification, as they were by the violent destruction of their lives, & consecration of their bodies in martyrdome, to this ministery of the Churches sufferings, which were wanting to the passions of Christ; and so this order of selfe-sacrificing, seemeth to have succeeded in the Church, to the vacancie of the Martyrs, whereby God hath this spectacle continued to him, in the passions of the body of Christ, in bodies and societies expresly set apart from the world for that [Page 92]intendment, which are all the religious orders of the Catholike Church, whose lives are nayled to the Crosse by many vowes of austerity, penance, and self-crucifixion; and these make such a propitiating sacrifice of their lives to God, as we may be assured he smels it as an odour of sweetnesse, since hee breatheth downe such a suavity and savour upon all their most asperous regularities, which are of so ill an odour to nature, as the holy Spirit must needs incense and perfume them to make them tolerable. And surely the purity of these living hoasts doth mediate powerfully for Gods patience and longanimity, which he affordeth to many multitudes of such members of Christs body, as doe rather crucifie againe to themselves the Sonne of God, as the Apostle saith, Heb. 6.6. then exhibit themselves images of Christ crucified.
And thus Christ is so infinitely mercifull, as he suspendeth the justice of his Father against those, in whom he still seems to suffer, by presenting to him that part of his Church, which [Page 93]suffereth in him, whereby God hath stil various remonstrances set before his eyes of the passions of Christ, to ingratiate his Church to him in these later ages, wherein God hath been pleased to take the sweet savour of his Church, more from the Altar of odours and incense within the veyle of the Sanctuary, then from that of bloody sacrifices; that is, from the consecration of the religious orders of his Church, which doe as it were evaporate their lives in a continuall fume of self-consumption, by the fire of mortification. In this estate the Church may say, Psal. 39. Sacrifice and oblation thou wouldst not, but eares thou hast perfected to me. Sacrificium & oblationem noluisti, aures autem perficisti mihi: For God hath been pleased to perfect the eares of his Church, in the attention to his Evangelicall counsels of chastity, and relinquishment of all to take up the Crosse. And this is remarkable for evincement of the single legitimation of the Catholike Church, that no other communion of Christians have their eares so much as opened to the counsels of Christ.
[Page 94]It is strange, that they who have their eares open to nothing but the letter of the Word, should be so deal to those so literal words as recommend these Evangelicall counsels; 1 Cor. 1.18 The word of the Crosse. but as it is Verbum Crucis, we may feare it seemeth stultitia to them; but to the Catholique Church, The power of God. it is Virtus Dei. For sure it must be a singular operation of the Spirit of God, to dispose the corruption of our flesh and blood to vow it selfe to such a lasting martyrdome, in which, as out of an ingot, or wedge of gold, the Wyer is hammered, and drawne out by continuall macerations and percussions upon the flesh; and as the matter may be said to endure more by being wrought and drawne out into small Wyers, then when a piece of gold is stamped and coyned at one blow upon it; so those bodies which are extenuated, and filed away by lingring mortifications, and macerating austerities, may be truly said to have a more painfull kind of Martyrdome, while they are thus wrought as it were into the image of Christ, then [Page 95]those who have it marked & impres'd upon their bodies all at one incision; which is the case of Martyrs, that at one blow have Christ stamped upon them; the others are long under the Presse, whilst (as the Apostle saith) Christ is formed in them. Gal. 4.19. And these are such as according to the advice of Saint Paul, doe exhibit their bodies a living hoast, holy and pleasing to God, (which he calls A reasonable service) to wit, a spirituall and rationall offering of soule and body, by internall purity, accompanyed with extinction as it were of the life of the flesh, by vigilancie, abstinence, and attention to divine offices.
And surely there are many of these unbloody sacrifices, which are no lesse acceptable to God, then the victims of the Martyrs. For certainly it is a harder work to keepe our blood continually from running the course of nature in our veines, then it is at once to poure it out of them. The first is a continuall combat, and an uncertain victory, for the enemy who is overcome every day, is still equally to [Page 96]be feared. The last though it be a sharper conflict, yet it is a present dispatch, and a perpetuall extinction of all enmitie. Wherefore S. Chrysostom saith, He admireth more Joseph remaining unscorched in the flames of such a sollicitation, then the three children coming with no scent of fire out of the furnace; and S. Bernard saith, he accounts a chaste soule not only to be celestiall by origin, but even heaven it selfe by similitude. And thus Christ who hath carried our nature into heaven above that of Angels, hath left it a capacity even on earth to become Angelicall. So we may say now that Christ in his Catholike Church presenteth his Father with Crucified Angels, to represent to him his passion, for the Virgins who crucifie their flesh with all the vices, and concupiscences of it, may well be sayd to be Angelicall Crucifixes. And thus the wisedome of the Holy Ghost, hath as it were varied the manner of Martyrs in the Church, and subrogated crucified lives to officiate in the place of the sanguinary victims of the Primitive ages, to make [Page 97]the same representation. Whereupon, as Christ did leave the unbloody sacrifice of himselfe, to commemorat, and apply the virtue of his passion, so it seemeth the unbloody obligations of the religious bodies of his Church, were instituted by the Holy Ghost to continue that part, which was acted in the victims of the Martyrs, which was a representation of the passions of Christ to God the Father, wherby a continual influence of fresh graces is impetrated for the support of the Catholike Church in all her pressures; Eph 5.32. This is a great Sacrament in Christ. and in his Church. so as we may say with the Apostle, Sacramentum hoc magnum est in Christo, & in Ecclesiâ.
All this tendeth to illustrate to you, how the Church is designed by her head Christ Jesus to remain a suffering body in this world, to the end, you who by Christs great mercies are members of it, may not be tempted by the infirmity of nature to reply with Gedeon to the Angels of the Church, Judg. 6.13.If our Lord be with us, why have those evills apprehended us? but rather in an holy assurance that God cannot be removed from us [Page 98]but by our owne diffidences, let us answer with Eli to the message of ruine to our houses, 1 Reg. 3.18 It is our Lord, let him doe what is good in his eyes.
It is observable, how to that Church of God, to which no temporall sufferings were medicinally appointed, there was no reward but temporall felicity manifestly proposed: for as all the sacrifices of the temple were but figures of the blood of the Church of Christ, so all their promises were but darke shadowes of heaven, the which is as much cleerer, and better exposed to us, as the sufferings of men are worthyer then those of beasts; and it was but just, that they who had but water appointed for most of their purgations, instead of the fire of Christian discipline, and mortification, should have but earth measured out to thē for their possessions, when the others who had all sorts of afflictions prescribed to them, had heaven fairly laid open to their expectations. And so there is more difference between the joyes, & glories that are proposed to Christians, [Page 99]in the sight of God, and the tasting the grapes and figs of Canaan, conditioned with the children of Israel, then there is between the being but aspersed with blood from the hand of a Priest, and the being our selves the bloody sacrifices.
All our sufferings are then compensated by that measure of joy, running over into our bosomes, which is a promise of becomming Gods, while the acquisitions proposed to our elder brothers, were but the prosperities of men. Wherefore we may note, that untill the Crosse had opened the gates of heaven, God did not make that, the key, wherewith his children were so precisely ordained to unlock them. For the ancient Patriarks who were to stay long without the doores were not set to forge this key out of the fire of tribulation, with so much sweat and labour, as those who were presently to be let in upon the perfecting of their worke prescribed in the Gospell. And so we may observe a far differing order in the promulgation of the Law, and [Page 100]of the Gospell. For to the Generalls of the Law, there was given a promise of great temporall victories, triumphs, and subjugations of their enemies, but we know the Champions of the Gospell had very different Commissions, which consisted in all temporal sufferings, defeatures and distresses. These were the articles which Christ pend for their instructions, That they should fly before their enemies from place to place, be taken, scorned, scourged & vilified under all worldly indignities; In the world you shall have distresse. John 16.33. In mundo pressurā habebitis, is one of the last orders Christ gives his Commanders, so that we may see S. Peter, and S. Paul, diversly equipaged for their expeditions to what Moses and Josuah were for their enterprises. And yet the conquest of the first, was to extend to the whole earth, and the victories of the last but to a mole-hill in respect of the other. So much more virtue Christs person hath conferd upon crosses and sufferings, then God did allow to temporal prosperity.
Upon this foundation, Christ, to [Page 101]raise this point of afflictions which is annexed to his Church, as high as nature can carry it, exalts it by a revolt of nature it selfe against all innate inclinations, advertising his Church, that even their fathers, brothers, & friends, shall deliver them up to persecutions. And I pray God you have the next following mark of the Disciples of Christ as evidently upon you as you have these, which is, Luk 21.17, 19. In your patience you shall possesse your soules. This is the onely shield Christ hath given his Church to cover her in all those showers of fiery darts which are to fall upon her. He hath left her patience, and permitted the world to furnish her with passions, as necessaries for the exer ise thereof. So then as you are members of the Catholike Church, you must stock your best possession, and resolve to live upon that in all your other sequestrations, which is, the possessing your soules in patience. For indeed, no body can possesse his soule, (that is, remain master of it) but by this security, for without this hold of [Page 102]our minds, the world hath power to alienate them by all casualties and violences that invade them; and this is the reason why Christ, who considereth nothing in his Church but soules, having left this safeguard for them, hath exposed all the rest to the injuries of the world, as not worthy his protection; so as having a sufficient power given us to maintain the possession of our soules, we need not feare any dispoyling of such things, of which, the deprivement may improve that possession, more then the fruition; for the burning of our houses, and the consumption of all our temporalties, make such ashes, as are the best soyling can be cast upon our earth for the bearing of patience; and so we may fructifie this possession of our soules, even by the perishment of our fortunes; since I may then say with the Apostle, Heb. 10.36Patience is necessary for you, that you may receive the promise of possessing your soules. I may assure you consequently, that you may improve the best part of your estates, as Catholikes, [Page 103]in all your sentences, and sequestrations under that notion, for you have the best treasure of the Church to undamage you, which is the conformity to Christs sufferings, which are better then indulgences granted out of the redundant treasures of his passions, for these doe but deduct from temporary pains, and the other doe improve eternall glory.
All you therefore who are suffering under the predicament of Catholikes, have no worse a cause to claime that disposition of you, which S. Heb. 10.34 Paul commends in the Church of his dayes, in those great fights of affliction she sustained, when the Christians took with joy the spoyle of their goods, knowing that they had a better and a permanent substance, since the same permanent assignment is made to you for all your privations, and in some respect your portions are mended since that day, though the purchase cost you not so deare as it did the then persecuted Catholikes, for the accidentall beatitude of heaven is augmented since those [Page 104]dayes by the addition of many millions of glorified soules, every one of which is some encrease of joy mutually to each beatify'd soule, by a participation reflected from one anothers joyes, and so the number of the blessed soules, in this regard, as it riseth, raiseth the glory of heaven. Wherefore it may now be better challenged of you this rejoycing in your traffique for heaven, with the losse of your goods, since you give lesse for it then the tortured Primitive Christians, and have more in it.
For this consideration then, you who (as the Apostle saith) have accesse through your faith into this grace wherein you stand, Rom. 5.4.and glory in hope of the glory of the sonnes of God, ought also to glory in tribulations, knowing that tribulation worketh patience, by which Christ hath ordained you shall possesse your soules. And it may well be, that those who spoyle and dispossesse you of your houses and lands, doe restore your soules to you, which were too much possessed by them, and thus you [Page 105]may be re-estated in the best part of your selves, which peradventure was sequestred by your owne estates. For you know this was the case of the young man in the Gospel, whose soule was under the seisure of his owne possessions, which did put a worse restraint upon him, then is upon any of your persons, when he had nothing to hold him from following Christ, but the bands of his owne abundances, the which proved both sequestration, and imprisonment of his soule. Whereupon Christ asketh, Mar. 3.37 What permutation shall a man give for his owne soule? since there is nothing a condigne exchange for the possession of our soules, you may chance be much beholding to those who have given you your owne soules at so low a rate as that which they have taken from you.
The great builder of Magazines had his soule sequestred the same night his Works were finished; and it may be many of your souls have been restored to you the same day your houses have been plundered, and your lands sequestred, [Page 106]for the next degree of leaving all to follow Christ, is the having all taken from you for his sake; and there are many vocations which doe not admit the relinquishing of all temporalties, but there is none dispensed with, in point of a cheerfull acceptance of the losse of all for Christ: so that to repine at any privation for Gods sake, is not onely below the perfection, but without the obligation of Christianity. [...] Cor. 6.6.Catholikes therefore must put on this armour of righteousnesse, either on the right hand, or on the left; some by a voluntary disseisure of all, which answers to the right hand as being Christian perfection, but all must weare it on the left hand at least, as a shield in the warfare of this life, which relateth to a patient submission unto all the violences of this world, which dispoyle and expropriate us of such temporalities, as we might possesse for the service of God, according to the severall necessities of our callings; the which when they are extorted from us by the injustice of the world, we must account [Page 107]as called for by God, to some other use, and so we may say of our goods, as S. Paul doth of our lives, Rom. 14.8. Whether we live, we live to our Lord, and whether we die, we die to our Lord. If our goods continue in our hands, they are consecrated to God; and if they be torne from us, they are still offered up to him by our acceptance of his will, unto which, our obedience is our sacrifice; so that we ought to say alwayes of our Fortunes, Whether they live, or dye, they are still our Lords.
In conformity to this, Saint Paul describeth to us the state of true suffering Catholikes, By honour and dishonour, 2 Cor. 6.8.by infamie and good fame, as seducers, and as true, as they that are unknowne, and knowne, as dying, behold we live, as chastned, and not killed, as sorrowfull, but alwayes rejoycing, as needy, but enriching many, as having nothing, and possessing all things. These times afford you without asking the one half of these properties of Saints; and you must be humble suitors by your prayers, that [Page 108]God (by the intercession of the Apostles, and others whom he hath been pleased to make thus compleatly Saints) would vouchsafe you the grace of the other halfe of these qualities, which the world cannot give you, that you may say with S. Rom. 8.37 In al these things wee overcome, because of him that hath loved us. Paul, In his omnibus super amus propter eum qui dilexit nos.
Among all the figures which the Fathers have found in the bush that flamed, and did not burne, this seemeth one of the most apposite, The state of the Catholike Church; for she hath alwayes been in the fire of tribulation, which hath illustrated, and purified, rather then at all consumed her. The Spirit of God residing in her, hath given that quality to her fire, which the Fathers say was in that of the bush, which became more fresh and verdant in the midst of the flame; and they who look upon the Church in all ages, shall find both inflamation and verdure conjoyned in her perpetuall passions, and her propagations. It was the same fire, that which came down upon the heads of the Apostles, and that [Page 109]which flamed in the bush. Wherefore it is not strange they should both have those correspondent qualities of ardencie without combustion. When you see therefore the Church on fire, you need not feare the consumption, knowing that God is in the flame. And the holy Spirit, to intimate to us, that the Church is of proofe against all elements, Psa. 45.5. telleth us by the Psalmist in prediction of her estate, The violence of the river maketh the city of God joyfull, the Highest hath sanctified his tabernacle, the very torrents that break in upon her shall water and fecundate her.
Whereupon I may fitly say to you in all your exigencies in the name of our Pastor bonus, Feare not little Flock, for it hath pleased your Father to give you a Kingdome, out of which the whole multitude of Churches, and states that are now set up against you, cannot banish you. Remember that he who sent the dearest of his flock as sheepe among Wolves, could have sent them as whelps of the Lion of Juda, to have destroyed all those beasts he exposed [Page 110]them to, but as they were members of the Lamb, not of the Lion; that is, of his humanitie, not of his Divinitie. So he chose to make them sutable first, to his infirmer portion, before he would assimilate them to his triumphing condition. He could have sent S. Paul to Rome in greater triumph then Nero, but he was better pleased to send him thither in chaines, and S. Paul charged with his fetters, glorieth as in his proper throne, remembring so much his being raised up together, Eph. 2.6.and made to sit in heavenly places in Christ Jesus, as he seemeth to minde little his present depression in his chaines, wherein he boasts as in the seale of his Commission and Legatship. Eph. 6.20. This was the order of Christ upon his choicest ministers; so as you need not wonder at any temporary distresses you are reduced to as members of that Church, whose being exempted from error, overpayeth her being exposed to affliction; for sure the burthens of the Israelites are much to be preferred before the darknesse of the land, out of which, they [Page 111]were excepted. How much more then are they to be pittyed who are making such Churches as have need of temporall armes for their subsistence, then are those, who are suffering in such a Church as no human violence can demolish? For Christ having left unto it his passions, hath also promised the presence of his person unto the consummation of the World. Mat. 28.20.
I will conclude this point of the Covenant of suffering as Catholikes, with this cleere evincement of it by S. Pauls testimony, who saith, 1 Cor. 15.19 If in this life onely we be hoping in Christ, we are more miserable then all men. Si in hac vitâ tantum in Christe sperantes sumus, miserabiliores sumus omnibus hominibus, so as our portion in this life seems to be decreed so constantly miserable, as we are not allowed to flatter our selves with the hopes of felicity in this world. Justly therefore, where the Apostle bids us Be rejoycing in hope, Rom. 12.12 he joyneth to it, the being patient in tribulation, knowing all our hope must rise out of sufferances, as they are the ligaments, and connections of the body to a crucified head. Wherefore I [Page 112]will desire you for your comfort, as well as your conviction in this point, to cast your thoughts upon the Crosse, and consider only the last miracle which Christ was pleased his body should exhibit to us, after his soule was departed from it. You may note how out of that wound which Longinus the Souldier gave him, after he was dead, there issued the two greatest mysteries of the Church, to oblige us to beleeve that much more the head himselfe never woundeth or permitteth to be offended any of the members of his living body upon earth, but upon some speciall reason, which alwaies resulteth to the good of that part he striketh, unlesse the part it selfe prove the impediment by some miscarriage in the state of cure.
Wherefore that portion of his body amongst you, which is now bleeding under his hand, need feare nothing but their own ill diet, & irregularity in their hurts; for they may prove so healthfull to you, as they may convert even the diseases of your naturall bodies, [Page 113]into a good constitution of your souls; and the regiment of your selves in this case is prescribed by S. Paul, 1. Cor. 16.13. Watch ye, stand in the faith, doe manfully, and be strengthened. upon occasion of the same infirmity in his time, Vigilate, state in fide, viriliter agite, & confortamini. This prescript containeth a direction to your three constitutions of Sufferers; Doe manfully, relateth to you as you are men; Be strengthened, belongeth to you as Christians; Watch and stand in the faith, respecteth you as Catholikes; and if you apply these remedies respectively to your infirmities, even every one of these your three, Vae, Vae, Vae's upon earth, shall afford you a Sanctus in heaven; and so as Men, Christians, and Catholikes, weeping here, you may attain to the singing eternally of Sanctus, Sanctus, Sanctus, in heaven.
CHAP. IV. Of the manner of discharging these duties of Sufferings.
WE may observe, that Christ spake neither so frequently, nor so cleerly of any one thing to his Disciples, as of the sufferings and passions he was to undergoe; and yet they never understood him in them. They were alwayes either in such feare, or such wonder concerning them, as they never durst aske the question for the explication of their perplexities. They quickly sought the explication of all his Parables, Mar. 9.31. that seemed referred either to his power or his promises; but in this point of his disparagements, and his passions, they seemed so little desirous of an illumination, as when he was ready to be seized according to his prediction, and upon the point of separation from them, he is faine to reproach [Page 115]them that they were dejected only, not desirous to be informed whither he was going, John 15.5.6. whereupon depended all their reperations. The apprehension of sufferance and passion se [...]meth to have such a quality as is reported of the Torpedo, for it often stupifies, and benummeth our nature so, as it leaves not so much as even curiosity stirring in it towards an inquisition of reliefe.
In like manner there may be many who have heard much of our exposure to sufferings and afflictions in this life, and yet remain little inlightned in the right conception of them; and which is worse, little inquisitive of that method, whereby we must extract benefit and utility out of them. Wherefore it is requisite to exhibit as faire a copy of that method as I can let forth to their comprehensions, that they may not be dismaied by this Onus Domini, Jer. 23. The burthen of the Lord. nor be deluded by this supposition, that they are all the spirituall children of Abraham, who have this marke of the Covenant of sufferances upon their [Page 116]bodies, or their fortunes; for it is not this moral circumcision, or uncircumcision, that intitles us to the promises, but the spirituall signature of Christ upon the heart; it is not the exterior infliction of misery, that qualifies us for the reward proposed, nor a present immunity and quiet, that ejects us out of the society of Christs passions; it is the interior disposition in both cases, that constituteth the rightfull title to remuneration. In those who are actually exercised under their crosses, it is the patient, and pious resignation which intitleth them to the conditions of the Covenant; and in those who are in a present suspension, or truce, enjoying a serene conveniency, it is the preparation and disposure of their hearts, to accept humbly all orders of God, in how sharp a stile soever they shall be issued against their persons, or estates. This frame of the mind, is their evidence before the eyes of God, of their right to the contract of suffering members of Christ. Job's disposition in his quotidian sacrifices, was no worse an [Page 117]odour to God, then the suavity of his patience, fuming up from that meane altar, whereon he lay offering up his ashes. The materiall part of affliction, doth not sanctifie, no more then the same part in alms, or charity, doth expiate: they are both but Egena elementa, Gal. 4.9. Barren elements. of themselves; the heart, and the spirit wherewith they are designed, animateth and enliveneth them.
Wherefore we may say of sufferings, that which Christ said of a case not much unlike to this, Mar. 7.15 That no affliction which goeth into a man doth actually sanctifie him, but it is the spirit of sufferance which resideth in him, that must render him holy, for out of the heart only good intentions, and humble conformities doe issue; so as the externall crosses that fall upon the man, doe not formally purifie him, it is what comes out of the heart, as the emissions of humility, patience, and charity, which his heart sendeth forth to meete, and imbrace all Gods pleasures, which can onely hallow, and sanctifie the man. Therefore I may very fitly say, if any [Page 118]man hath eares to heare let him heare, that you may not prove so unhappy, as to beare the weight, and heat of the day, and to forfeit at last your hire, for though God saith He chastiseth every child he receiveth, he doth not say, He receiveth every one that he chastiseth.
S. James therefore when he proposeth to his distressed country-men, The esteeming it all joy, their falling into various trialls and temptations, coupleth this reason with his proposition, James 1.2. Knowing that the probation of your faith worketh patience. So that the benefit must be derived from the effect of tribulation, which is the producing of patience, the which doth not naturally spring out of misery, for this is but the matter, or the subject whereon this virtue is exercised, not the spirit, or forme of this holy disposition. For which reason the Apostle compleateth his advise, by proceeding to direct them, how to compasse this necessary adjunction to the matter of their afflictions, to render [Page 119]them subjects of joy, saying, If any of you want wisdome, let him aske it of God, who giveth it to all men abundantly. So as this joy, is a spirit extracted out of patience, not inherent in the matter of passion; and patience is a virtue too celestiall to be educed as it were ex traduce, by the materiall body of affliction. It is infused by the holy spirit, which S. Paul confirmeth, when he saith, Rom. 5. that Tribulation worketh patience, shewing the reason of this operation in the next words, after the sequence of many good productions, derived from one another, he setteth this for the effective cause of all, because The charity of God is powred forth in our hearts by the holy Ghost. Rom. 5.5. So as it is the spirit of God, moving upon these Waters, which divideth the light from the darknesse, not the Chaos it selfe, that actively produceth these two lights of patience and hope, although the troubles and confusions of this world, may be the elements, out of which the spirit may extract them. For sufferings seeme to be to patience, [Page 120]that, which matter, is to the artificer; for though the art be seated in the minde, yet it cannot be actuated, and expres'd, but by some matter that supports it; so patience, though it be a spirituall disposition inherent in the soule, cannot be exercised but upon some passion, and contrariety, which is the subject that renders it visible, and discernable; for the Theory of this virtue can no more assure us of our abilities in it, then the studie of all the Geometricall rules of Sculpture, can ascertain a Statuary of his sufficiency, untill he hath experimented it upon either stone and brasse, or waxe, or clay at least; some matter is requisite, to reflect to him the sight of his notions formed and reduced to their last terme, which is a visible exhibition of them. So there must be some afflictions, though not the severest, yet some at least of a softer quality, which must minister some matter of contrariety and vexation, to be as the ground, and subject, exposing to our selves the worke of our patience upon it.
[Page 121]Wherefore as joy in tribulations must be derived from Patience, so this vertue must be acquired by Prayer. They who look lower then God for patience, doe commonly look also lower then heaven for the order of their afflictions, and so fall short both in the knowledge of the nature of their evils, and their remedies. For they who rely on nature, or morall reason for their cure, may well be judged to impute their malady to Fortune; Whereupon S. James giveth this further advise, to that of our petitioning, and postulating of wisdome, James 6. that We must aske in faith, without any doubting or haesitation; not tossing in an irresolution of referring our crosses to the eye of Providence, or to the blindnesse of Fortune. Such a wavering aestuation of spirit the Apostle saith, must not expect to receive any thing. Our prayer therefore must be as fixed in the beliefe of Gods speciall providence in all contingencies, as it is in the confession of a God, for the one involveth the other; and then we shall finde such a [Page 122]joy in patience, as our reason it selfe shal witnesse to be divine, as being beyond her reach so much, as she must avow it to be Digitus Dei. Wherefore I beseech you to beware of the fluctuation of these times, betweene the strength of morall reason, and the rest of faith; for there is nothing so injurious to reason, as under the pretence of exalting it, to raise it out of the owne sphere of activity, exacting such effects of Reason, as are not to be found lower then the orbe of grace. For they who assigne themselves peace and repose in all tribulations, out of the stock of Phylosophie, prejudice Reason much by their over-promising for it. For Morall Phylosophie at the highest, is but as it were a Meteor suspended in the ayre, betweene the earth of a meere sensuall, 1 Cor. 15. The first man of earth earthly; The second man from heaven heavenly. and the firmament of a spirituall man. It is not so much raised above the man, who is de terrâ terrenus, as it is below him, who is de coelo coelestis; wherefore all the sweet-sounding and harmonious tongues of the Phylosophers, are but sounding brasse, or [Page 123]tinkling cymbals, when they come to be used, without the charity infused by the fiery tongues of Sion. We shall find the hollownesse of such tongues which raised their noise to our eares, very light, when we take them into our hands to weigh against the heavinesse and gravations of sad crosses and oppressions.
Methinks many of the Heathen Phylosophers, supposed in their prescripts concerning the minds insensiblenesse in all the passions, and pressures of the body, that the body had but such a coexistence of place with the mind, as we say those bodies of aire have with the Angels that assume them, in which those spirits are onely as movers in a moveable subject, not at all united, or affected, th [...] matter appeareth about them, which is not informed by them, but assumed by them, to expose them to our sight, and so is only moved by them without any connexion to them. So sure their suppositions, that the minde may remaine unconcerned in all the sufferances and tortures [Page 124]of the flesh, require that our bodies should be but such ayery matter, rather moved only, then informed by our soules. For that apathie, the Stoicks propose in all the bodies distresses, cannot hold in that connexion our soules and bodies have with one another; and so whosoever shall relye upon their conclusions, shall finde their conceits ayery and vacuous, and their owne bodies too solid, and too closely conjoyned to their souls, not to be affected with the burthens and pressures of it. Wherefore our faith teacheth us, to resort to a higher Principle residing in our soule, and yet is no part of it, which is the Holy spirit of God, infused by his grace, whereby we are instructed in the incapacities, and deficiencies of our owne nature; and the detection of our minds inability, in her own single power, proveth her enforcement, nay inablement, to resent all the bodies grievances, & yet to bear them without distraction or reluctancy; and this discernment of that obnoxious state the soule [Page 125]is exposed unto, showeth her, That as she can doe nothing of her selfe but suffer, and complain, so in virtue of that supplementall aid, she can rejoyce in tribulations, and professe, Phil. 4.14. I can doe all things in him that strengthens me. Omnia possum in eo qui me confortat.
Whereupon we must be possessed of this principle, that peace of minde doth not spring up in affliction, as the plants did in Paradise, Genes. 2. without either raine or culture. Patience which is the dew of heaven, must be drawn from thence; and this, as it is attracted only by the meanes Elias used to open heaven; so likely, it holds this analogy with his small cloude he could scarce discerne at first, which by degrees, came to a fulnesse equal to the necessities is was desired for. In like manner, we must not look our prayer should in an instant produce an effusion of patience and comfort upon us; at first, it begins to show us some little visible token of Gods conversion towards us, & so by a sequence of more apparence of his grace, we come by these paces, into that full measure of patience, [Page 126]which the Psalmist acknowedgeth, in secundùm multitudinem dolorum meorum in corde meo, Psalm. 93.19. According to the multitude of my sorrowes in my heart, thy consolations have made my soule joyfull.consolationes tuae laetificaverunt animam meam. And the holy Psalmist, who is the King of patience, and of prayer, hath left the Church his treasures in both of them, out of which she extracts most of her publike prayer. And certainly whosoever shal follow this method in prayer, of patience, perseverance, and expecting our Lord, shall finde the same fruits springing out of tribulation; and God hath preserved for us, Davids confections, to minister to all our distresses, the which wee may take at all howers, out of the divine custodiary of the Psalmes, which are prognostiks of all our diseases, and a ready confection of remedies wee may repaire to in all occasions and emergencies.
With good reason, I would therefore humbly advise all in their severall necessities, to resort thither, both for a patterne of prayer, and a precedent of the rare effects of it. There every [Page 127]suffering condition may finde this advise, Exultent, Psalm. 39. Let all that seeke thee rejoyce, and be glad upon thee.& laetentur omnes qui quaerunt te. The very seeking of God in sincerity, is the first breaking of the light of gladnesse, through any cloud that hangs over us. And this day openeth farther, upon all those who advance in the fervour of prayer, untill at last they come to this meridionall point of Laetati sumus pro diebus quibus nos humiliasti, Psal. 89. Wee have rejoyced for the dayes wherein thou hast humbled us, the yeares wherein wee have seene evills.annis quibus vidimus mala. Not only dayes shall passe away lightly, with all the weight of their evills upon them, but even yeares of persecutions set upon this carriage of consolation, shall rowle away as fast as daies. When prayer hath atracted the spirit of patience, we know then from whence wee receive it, and so looke alwaies upon him for this provision in tentations, that we may support them, and are not anxiously studious how to fence with the world, and put by the injuries, and injustices of the times; which unquiet, and distracting solicitude in our defence, proveth often the sharpest vexation, [Page 128]as it is more internall then other violences, whereas if we were resting with the Psalmist under the covering of the wings of Prayer, Truth should compasse us as a shield, and we should not be afraid of the feare in the night, Psal. 90. or the arrowe flying in the day, of businesse walking in darknesse, or of the mid-day devill. Here are exemptions from the prejudices of all sorts of persecutions, Psal. 61. But yet my soule be thou subject to God, because my patience is from him. which these times will adapt easily enough without any cleerer application; but all is comprised in this disposition, of replying to our natures in all her refractory motions, Veruntamen Deo subjecta esto anima mea, quoniam ab ipso patientia mea.
CHAP. V. Of the dignity and use of Patience.
YOu having been presented in the precedent Chapter, with this expedient of Prayer, as the spirituall arme which must reach down Patience to you, I beleeve it may be now conducent to the calming and sedations of your spirits, to expose unto you a little the beauty, and dignity of Patience, which is the only pleasing figure these times can set before you.
The paternall care and tendernesse of God hath provided for the preservation of our feeble and fainting nature an admirable medicament, which is Patience; in order whereunto, he disigned by intervals severall egregious documents and patterns of men, which (like knots upon a weake reede that confirme and strengthen it) might support, and fortifiye the fraile substance [Page 130]of humane nature by example; untill even the image of the invisible God, Coloss. 1. and the first-born of all creatures, nay the Creator himselfe of all things, was to come in the fullnesse of time, to take this reede of our humanitie into his hand, and to make of it a scepter of Patience, with which he would exercise his dominion over passion, and death it selfe. In the meane time, lest the world should want some marks to guide it selfe by, in misery, he sent before him divers precursors of his Patience; and his first Commissary, was set out in the very morning of the world; this was Abel, who hath left to innocence the right and inheritance of suffering, and of patience: Adam was the Founder of Passion, and Abel of Patience, the remedy is exhibited so neere to the mischiefe; sufferings were the inventions of sinne, and the salve of them the prescript of innocence; for which cause, as their owne peculiar right and propriety, Patience is not only dearer to them, but more abundant in the innocent, then in any other. And [Page 131]the holy Ghost hath staid longer upon the finished copy of another picture of Patience, then upon any one subject in all the draughts of his pencil; for Job hath more time allowed upon him, then any one image of this holy hand, before the Originall of all patience exhibits himselfe; whose becomming passible, is so much above our comprehension, as it leaveth no wonder in his patience; and his vouchsafing to suffer, maketh, in some respect, impatience now rather a prodigious thing, then a naturall, in his members. For if we consider our selves participants of the divine nature, it may seeme strange the humane should be predominant in us. For which reason, Christ seemeth to suppose he had imparted this power and dominion to the divine portion in us; for when he had left his dearest members upon earth, with a sentence of all manner of sufferings upon them, he telleth them neverthelesse, that He leaves them his peace. Indeed it is far different, as he saith, from that the world giveth; for his peace is to overcome [Page 132]come the world by patience: and so the holy Ghost, in whom Christ promised as much as himselfe, when he removed from his distressed friends, shewed the vertue of his Commission of Comforter, in nothing so eminently, as in Patience, which he conferred upon Sufferers. Surely even the power of working Miracles, seemed not so great a gift, as this faculty of Patience; for the Apostles and Martyrs found lesse controversie in the vertue of their divine manner of suffering, then they did in the prodigious part of their actions: these were often imputed to the power of the devill, but the astonishing part of their meeknesse, equanimity, and patience, the devill himselfe knew not how to calumniate; his pride would not allow him to own such expressions of power; and so that temper of passivenesse was accepted as divine, often, when the thunder and lightning of the other side of their Commission, passed for diabolicall.
Patience then seemeth a property, which God doth not allow the devill [Page 133]so much as to counterfeit the possession of; He is permitted to transfigure himself into an Angel of light, rather then into the forme of a resigned contented sufferer, as being an unalienable prerogative of Christ, and the most dangerous delusion, whereby he could worke upon the spirits of men; and therefore this is the speciall difference between the suggestions of good and evill spirits to us, when they come both clothed in pious supervestures, that the hand of the proud spirit leaves alwaies some elation, disquiet, or impatience in us to vent and divulge the virtues and graces he seemeth to dispense; but the sincere inspiration of the holy spirit, alwaies calmeth, and stilleth any emotion or impatience in the possession of his graces, and leaves no heat or glowing in our hearts, that solliciteth us to evaporate that spirit of joy and peace by which they are solaced, but humbly and patiently to enclose them within the humility of our own breasts. And thus true Christians by the virtue of their Comforter, [Page 134]cording to Christs advice, possesse their soules in patience, which giveth them so inviolable a possession of their mindes, as the devill can neither distraine them by the power of his ministers injuries, nor distract them by the paintings of his owne artifices.
Wherefore God doth punish the devill, by allowing him the exercising of the patience of his Saints, as S. Gregory saith, Holy Job was more Sathans torturer, then Sathan was the others tempter▪ for Jobs felicity was not repealed by God, but only translated out of prosperity into adversity, which is the mother-tongue of the Saints. Patience is so unintelligible even to the devils subtilty, as if he could conceive it, he might quench his flames with it, but God in punishment of his first strange impatience, in not resting quieted with his condition, hath made eternall impatience the fuell of his tortures; and on the contrary, Patience which induceth an equality in the Saints, in all their various vexations of this life, [Page 135]is a kinde of image of the state of their beatitude, while in all their externall commotions, they retaine a smooth, and even composure of mind, which is a kind of image of eternity, that is alwaies the same; and in relation to this, S. Paul states the highest virtue of the glory of Christ, in this, Coloss. 1.2. of remaining in all patience, and longanimity with joy; so as that work, which all the voluptuary arts are long about, and after much labour make but a little joy, and quickly looseth it again, patience finisheth in a moment, and converteth all into delight and satisfaction, and treasureth it up as an eternal provision: nay patience is so powerfull, as it can turne into pleasure, all those occurrences which sensuality must run away from, to save her petty joyes. All sorts of injuries of fortune, or of time, are presently translated by this vertue into nourishment and delectation; for patience, as Tertullian saith, hath God answerable for all she layes up in his hand; if she deposite an injury in his hand, he is her revenger; if a losse, he is her reimburser; [Page 136]if a sickness, he is her mediciner; if death, he is her reviver. What a freedome doth God allow Patience, to make him her debtor of all she commits to his trust? And thus we see, unless we can finde somewhat that God cannot convert into joy, there is nothing that doth not return that profit to Patience.
The Philosophers commended Patience highly, because they accounted suffering, an evill, which that did asswage and mitigate; but a Christian may in regard that it is good for him to suffer, esteem Patience as the best of his virtues, because it keeps him the longest in that which is so good for him. Fortitude, or active courage, runs through difficulties with all the haste it can; Patience goes on leisurely, and enjoyes the good of suffering, and on it begets mortification, and humility, which are the legitimate issue of a regenerate man; and by this constant assuefaction & inurement to sufferings, some become by degrees (as it were) impassible, and lovers of trialls, for [Page 137]as fire doth no longer burn ashes, the which receiving no hurt from it, doe seeme to love the fire, and to cherish and conserve it, so one that is consummated in Patience, comes often to a state of being no more diminished by afflictions, then ashes are by fire, and to desire rather to keepe alive the fire of his tribulations, then to exstinguish it; for perfect Patience doth not decline suffering, but suppresses immoderate sorrow, which is the best office, for it is so provident, as not to deduct at all from the matter of our meriting, but only to mitigate the molesting part of our affliction; and thus contriveth our advantages so well, as we may enjoy the deserving portion of our troubles, and not be desolated or oppressed by the sorrowfull property of them.
We see also Christs method, in carrying them who were to convert the world through all sorts of tortures, that their Patience might be a meritorious miracle, which was a better quality, then their powers of speaking all tongues, casting out of devills, or [Page 138]curing all diseases. Their patience in their own wounds, was a more advantageous grace, then their gifts of cures upon all maladies, for by that they improved their own soules, and by this, they did but repaire the bodies of others; they were but organs to passe these miracles into the world, but they were owners of the other divine quality. And the residence of the Holy Ghost in them, may be said to be express'd by their Patience; and by their other miracles, only a transition of him through them. Whereupon S. Chrysostom saith, that to suffer patiently, is a greater gift then to raise the dead; for indeed we are but debtors to God for this, and we have Christ our debtor for the other; and it may be, there will be as many pearles even in number, hanging upon the crownes of the Apostles, and Martyrs, depending on their Patience, as on their powers. S. Justin Martyr (one of the greatest lights of the primitive times) confesseth that the stupendious equality and constancy of the Christians in all their [Page 139]pressures, convinced him of a divine inspiration thereof; and Antiquity testifies infinite numbers of conversions, upon the same perswasion. Before Christ dignified Patience, and rendred it so meritorious, the Heathens were so disposed to honour it, by the light of nature, as this transcendency of it in Christians, easily prevayled with them, to seeke an author of it, even above all that they had before accepted for their gods, of whom they had no records, but of their delights, and volupties.
The Philosophers extoll Patience so much, as they set it even above Fate, to which they subjected their gods. One of them saith very elegantly, O admirable power of patience! Other vertues doe in some measure seeme to contend against Fate, Patience onely seemes to expugnat it; for those things which Fate hath decreed immutable, and necessary, Patience in some manner changeth, turning what was necessary, into the being voluntary; and as he that doth ill, perverteth his owne goods into evills, so he who suffereth [Page 140]evils, well, converteth them into goods, because by a vertuous tolerating of evils, he himselfe becomes good. What shall Christians then say in honour of Patience, when the true author of Fate, (to whom nothing could be a necessity) was pleased to subject himselfe to a necessity of patience? For his humane state may be said to oblige him to it, as it is inseparable from sufferings; and he chose even the most passive incidents to that nature, as poverty, paine, and ignominy, and by all these onerations designed the exalting of this vertue of Patience. Wherefore as the Heathens said, it was a spectacle worthy of God, a patient man wrestling with Fortune, we may say much more, that it is a declaration of our partaking of the divine nature, our patient submission to the injuries of Fortune, since in nothing we exhibit a cleerer testimony of Christs communication of this dignity to us, then in this of suffering in a temper of patience above our nature.
And it is not onely the excellency of [Page 141]this vertue, which recommendeth it to Christians, but the necessity of it, for the subsistence of all other virtues, for Patience doth that office to all the other, as moysture doth to the earth, which compacteth and consolidateth the parts thereof, which otherwise would moulder away, and be inconsistent; and so all good dispositions of the mind, must needs scatter and dissipate quickly, if they were not united and combined together by patience; the wind of temptations that bloweth so continually upon them, must needs disperse them, if they had not this compression of patience, to hold them fastned together. For which cause, S. Paul telleth the Christians in this case of their probation, Patience is necessary for you, Heb. 10.36.that doing the will of God, you may receive the promise; for patience is the next disposition towards perseverance, to which all the promises are annexed, for finall perseverance is but a line of Christian patience, drawne to the end of our life: Faith, Hope, and Charity, cannot persevere without this basis of patience, to sustaine [Page 142]them in this valley of teares, wherein we are now sojourners. Insomuch that Tertullian accommodateth to patience, that sequence of vertues which S. Paul assigneth to charity, 1 Cor. 13. and saith, Love is not elated, nor froward, and suffereth all, by this quality of being patient. Chap. 8.9. I purposed therefore to bring her to me to live together, knowing that she will communicate with me of good things, and will be a comfort of my cogitation, and tediousnes. Much may be said of patience, but sure nothing more sublime then this of Tertullian, who investeth her with all the rights of Charity in this life. Which considered, I cannot be said improperly to commend patience to your conditions, in these considerations of the Wiseman, Proposui ergo hanc adducere mihi ad convivendum, quoniam mecum communicabit de bonis, & erit allocutio cogitationis & taedii mihi. She may be so good company to you, as you may neither want your friends, nor your fortunes.
CHAP. VI. Perfect Patience defined; imperfect consolated, and directed.
NOw I have set up to you, Patience, as a kind of brazen serpent, to cure all the stingings you are exposed unto, I must desire you to understand cleerly the integrall constitution of this virtue; for I ascribe so much efficacie to it, supposing the Patience I handle, to be an habit, or disposition in herent in our wills, which receiveth humbly, and beareth uncomplainingly, all sorts of temporall grievances and passions, in order to a conformity to the will of God, and our similitude to Jesus Christ: or as S. Augustine saith, True Patience ordaineth us to indure all kinds of evills of paine, to avoid all manner of ills of guilt. These definitions doe not admit either a lame, or a pyde Patience, to enter into this high forme of [Page 144]efficacie, that is, if it be peccant, either in progresse and continuation, or imperfect in the integrity that is required in it, of submitting to all sorts and degrees of sufferances, as comming all from one providence. If we have any exception against any of this Jury of Gods choosing to try us by, it is a sign our patience is but spotted, and party-coloured; or if it be intermitting, and by fits onely, this betrayeth the unsoundnesse of it. Wherefore we must endeavour to reertifie our nature in these two deficiencies, to which it is very lyable. The first is, of having refractory intervals, in which we let in impatience, and murmur, to detract at least from the intirenesse of this vertue, and suffer our senses to speak too freely against that which offendeth them. The other is, of our aptnesse to make motions to God, for some speciall exceptions in our tribulations, resigning our selves but partially to his designe upon us; and likely this deprecation is of the present crosse that is upon us, beleeving we could place any other to [Page 145]sit lighter upon us, if that were removed, with which we are actually charged; and thus we are commonly tempted, instead of suing for patience to God, to desire his patience in our repugnancies, and that he would change his minde rather then ours. This is a familiar irregularity in our natures, in the point of our sins, as well as of our sufferings; there are but few, but would relinquish all other, upon condition to have some one bosome sin dispenced with; and so in our afflictions, there are very few, that have not some bosome sorrow, that they would compound for the being exempted from, and offer a resignation to all the rest. But this is that he sitation, or stammering, as I may say, in out patience, which is a great impediment in our conversation with God.
I doe not censure the first motions, or the propensions of our nature to such eases and discharges for such a fault as should distract or scandalize any body with their owne imperfection in this kinde; for as S. James saith, [Page 146] In mult is offendimus omnes; Jam. 3.3. In many things we offend all; if any offend not, in word, this is a perfect man.si quis in verbo non offendit, hic perfectus est. These inclinations to ease, are (as we may say) lapsus linguae, non mentis, but such trips and faltrings as are hardly fully to be redressed: therefore this animadversion, is intended onely for advise, to every one that finds these knots and stonds in their patience, to endeavour to work them out faithfully by Prayer, and not to stop, or hang willingly upon them. But the interruption or discontinuance of our patience, and breaking out into fits of intemperate complaints, is much more to be precautioned and marked for reformation. For according to S. Augustines similitude, this is not onely to strike out of tune, but even to break the instrument. For he compareth Patience to a Lute, and tribulations to the strings, which while they are well touched, make musique; and so whilst patience praiseth God, and gives thanks in tribulations, it yeeldeth a sweet melody to the eares of God; but when we fall into querulousnesse, and murmur, we break the Lute. When [Page 147]therefore we are so far advanced towards victory, as the having our senses disarmed by affliction, (the pleasures of which are our enemies sharpest instruments) we must watch, that hee forge not new armes out of our pains, which God hath given us as armour against his shafts; and when he hath scarce any art left to wound us by sensuality, through the hardnesse of our conditions, then he tempteth us by the weight of our armour, to bring us to throw it off by impatience and repining: which indeed is to cast off the defensive armour, that God giveth the Spirit against the devill and the flesh. When the tempter hath nothing left but paine whereby to provoke us unto offences, one would think he were not to be feared, since all impatience is but a new paine, which is proposed to us, let us therefore consider that consequence, when we are solicited to unquietnesse and reluctation.
When we suffer by the violence and injustice of our enemyes, the Devill would get nothing by this negotiation, [Page 148]if we should beare it patiently, and vertuously, for hee would lose as much on the one side, as hee had got on the other. What he had gained upon those he had made his officers, and emissaries of iniquity and injustice, he would lose as much by the sufferers improvement and sanctification, and so his malice would be unprofitable unto him; therefore when he hath prevailed with the one part, to act his suggestions upon the innocent, then he turneth to the other passive side, and labours to excite there, murmur, fury, or impatience, that his trade may render him profit on both sides, a great prize by the malice he imports into the hearts of his factors, and may have some gaine also exported to him, out of the minds of the patients. Wee know when Sathan had set the Sabaeans, and the Chaldaeans aworke against Job, he left no art unessayed to infuse the fire of murmur and impatience into his brest, and he took the subtilest way; for he got fully into that half of him, that lay in his bosom; and though he did not [Page 149]kindle any sparke of rebellion in his own holy brest, yet we may say his heart was a little overheated in the ardors of that fiery furnace he lay so long in, for his breath savoreth a little of some distemper which he found in it. By which we are not warranted to let our tongues loose, when they presse, and straine to break from us, to run after some provocation to murmur, and complaint, but rather warned to be exactly vigilant in all such motions, since he, whom God chose for his Champion, as having not his like upon the earth, had such words shaken out of him in his storm, as we may beleeve he resented more their having escaped him, then he did all the violations he had suffered from his adversary, for he never wished any thing recalled but his words. Job 30.34.35.
This then may justly be a forceable motive to us, to set a watch over our lippes, when God hath set such a guard over our heart, as affliction, especially in a good cause. Let us not then, when there is no fault in [Page 150]the cause, make one in the calamity by our impatience, since we ought rather to render double praises, both for our affliction, and our innocence. When we are punished for crimes, we ought to have patience; and when we suffer innocently, we may well adde gladnesse to it; and we find a good cause producing this effect, in the Macedonians, when they were in your cases; whom the holy Ghost hath left upon record as a precedent for you, 1 Cor. 8.2. In much experience of tribulation they had abundance of joy; and their very deep poverty abounded unto the riches of their simplicity. All this treasure of vertue issued out of the mine of Patience and long animity, which maketh by the power of grace even the duration of the pain an antidote against impatience.
But by exhibiting unto you this high mysterie of Patience, which is, as I may say, a sacred confirmation of all vertue, I doe not intend to discourage those, who are but yet initiated, and catechized in this mysterie; for this ultimate perfection of rejoycing in [Page 151]tribulation, is not a precept that claimeth our performance, but a councel that sheweth the excellency we may aspire unto; which the grace of Christ hath set within our reach, to exercise that vertue, which though it seeme supernaturall, is but sutable to the members of such an head. Those therefore, who finde not in their natures this finished disposition, need not perplexe themselves with any scruple of faultinesse, for if they are but in this temper, of sincerely and humbly demanding of God that grace, which is requisite for the discharge of their duties in these cases of tentations, though they finde for the present some aversion and remtencie in their minds against their miseries, they may safely conclude, that God wil minister and suppeditate grace sufficient for their support, from falling into any direct sedition, so long as they feele a sound and rectified desire to advance in the state of perfect abnegation. Let them not disquiet themselves, with their distances from the top of the mountaine, so long as they are faithfully [Page 152]climbing. In this case, the indulgence of Christ is very applicable, when he saith, Those that are not against him, are with him. So long as we finde not our will joyned with our weaknes, against this self-denyall, we shall not be charged with disloyalty.
There was a great cloud of infirmity in that fathers faith, when he began with Christ, Ma [...]. 9.21. If thou canst any thing help us. I doe beleeve, Lord, help my incredulity. in Si quid potes, adjuvanos; yet as soone as he was advanced to Credo Domine, adjuva incredulitatem meam, his suit was granted. In like manner, when we begin with much imperfection, we must not distract our selves in apprehensions of our faintnesse, but proceed sincerely to I desire, O Lord, a perfect conformity to all thy orders, help my inconformity. This prayer constantly pursued, will certainly obtain the expulsion of that spirit which casts us often into fire and water, into severall distempers in our afflictions. Let us remember Christs lesson in this case, All things are possible to him that beleeveth. Omnia possibilia sunt credenti; if we aspire faithfully to this perfection, we shall quickly find we have no dangerous [Page 153]enemies left, when we have once undertaken ingenuously our own reduction. We must not expect to taste suddenly the good relish of mortification. The first fruits of Canaan were held to be unclean, to figure to us, that there is alwayes some impurity in our first thoughts, and designes of a spirituall conformity; we must expect such a progression in this perfection of Christianity, as Isaac made in the digging of his Wells in the Land of Promise. The first water he called contention, the second enlargement, & at the last he came to that he called abundance, when all strife and difficulty was ceased. So we shall in the beginning of our digging for this refreshing water of Patience, finde the inhabitants of our earth (our sensitive appetities) raise great opposition, and in our pursuance and progresse we shall meete with lesse contradiction, Job. 7.38. Out of his belly shall flow rivers of living water. and more enlargement of our spirits, and at the last after a faithfull prosecution we come to that abundance of water, which Christ promiseth, Flumina de ventre ejus fluent aquae [Page 154]vivae; which is not only acquiescence, but joy and exultation in all pressures and distresses. This is the method of our advance in spirituall graces, as the Psalmist designeth to us, Psal. 87. They shall goe from vertue into vertue. Ibunt de virtute in virtutem.
Wherfore we must not be dismayed and relaxed, when at first we encounter difficulty and contestation in our senses, against patience and conformity, but remember how gracious and indulgent God is to a little tender vertue, that hath but the quality of sincerenesse; Apoc. 3.8. Behold, I have given before thee a doore opened, which no man can shut, because thou hast a little power, and hast kept my word, an [...] hast not denyed my name. as the holy Spirit intimateth by the Angel in the Revelation, saying, Ecce dedi coram te estium apertum quod nemo potest claudere, quia modicam habes virtutem, servasti verbum meum, & non negasti nomen meum. So as here we see, God, to a little disposition, openeth a large passage towards plenitude and consummation. When therefore we finde our hearts set to keep Gods Word, and that in the first inchoation of our vertue, we doe but accept afflictions in his name, he that is Sanctus, The holy one, & the true one.& Verax, will open that doore of perfection which the violence [Page 155]of the whole world shall not be able to shut any more against us. Wherefore in all our straits and coarctations, either of our spirits, or of our fortunes, let us remember how the holy Spirit calls to us, Dilata vs tuum, & implebo illud. Psal 8.11. Dilate thy mouth, and I wil fil it. As long as we doe not contract and shrinke our hearts in a perverse chagrin, we need not feare the finding them yeeld, and give a little at first in the pressures of affliction; and though we never arrive at this last station of perfect Patience, of joying in tenrations, there are many mansions in heaven, which answer the severall promotions upon earth; Non omnes Apostoli, 1 Thes. 5.14. Not all Apostles, not all Prophets.non omnes Prophetae; the Angel promiseth their reward, Timentibus nomen tuum, pusillis, & magnis; so long as we acknowledge our own minority, we may hope for our portion among the little ones. Apocal. 13 To them that feare thy name, little and great. This I say onely by S. Pauls warrant of Cōsolumini pufillanimes, suscepite infirmos, for I perswade every one to this holy ambition of ascending as high even as the steps of persecution can raise them; and there is no ladder so good as this [Page 156]of the Crosse, to scale by; and in our invitation to the nuptiall supper of the Lambe, it is not humility, but rather pusillanimity, to aime to sit down but in the lowest place; they who point no higher, design to stay too neer the door, and so may more easilyer fall short of that, then they who aspire to the place of those who have left all for Christ, which is the throne of judging nations.
With good cause then, I humbly advise every ones aspiring to the supremest pitch of patience and resignation; And I have warrant to discharge every one from dejection and confusednesse in this case of imperfection, when they doe loyally and ingenuously enterprise a proficiency in this virtue. Phil 3.15. Let us as many as are perfect be thus minded, & if you be any otherwise minded, this also God wil reveale to you. And for this reason the Apostle when he adviseth perfection, yet admitteth infirmity to an expectance of Gods perfecting thereof, saying, Quicun (que) ergo perfecti sumus hoc sentiamus, & si quid aliter sapitis, & hoc vobis Deus revelabit. They who are not already stated in the occomplishment of this vertue, may hope [Page 157]for a further improvement by the compassion of God to ingenuous addresses.
Gods indulgence to the incompleatnesse of our Patience must therefore be taken hold on, onely as a stay to keepe us from falling into dejection, and is not to be used as a rest, whereon to leane the wrynesse and bent of our perverted nature; for so we may insensibly in duce an habit of crookednesse and petulancy into our owne dispositions.
Let us therefore have this direction of S. James alwaies in our designe at least, Let patience have a perfect worke, James 1.that you may be perfect, and intire, failing in nothing. By this we may rest assured of the perfection which is contained in Patience, since the Apostle ascribeth this integrity, and indeficiency to it in all things; So that when we are possessed of this compleatment of Patience, then we are instated in a fortune, which is so unobnoxious to the distresses of any want, that all privations administer to us the end of all possessions, which [Page 158]is joy and satisfaction. This hath alwaies been the state of the Saints, 1 Cor. 6.10. by which having nothing they were possessing all things. For out of this treasury, they who lose parents, children, houses, Mar. 10 30 and Lands, for the Gospell, have their assignment for the hundredfold now in this time. And, in confirmation of this truth, we finde by experience, that there is no condition so perfect in this world, that hath not often need of Patience, to make it tolerable; and they who have perfect Patience, never want any other possession to make their conditions acceptable. All which duly pondered, I shall not need say more in recommendation of this excellent virtue; but it is requisite to close up this point with the recalling to your memory that our only addresses to this plenipotentiary consolation, is a constant re-search of it by prayer. 2 Thes. 1. Our Lord direct your hearts in the charity of God, & patience of Christ. In that order therefore I shall leave it to you with this petition of S. Paul for the Thessalonians upon the same occasion, Dominus dirigat corda vestrain charitate Dei, & patientiâ Christi.
CHAP. 7. Of the great benefits may be extracted out of affliction.
AS I have produced your obligation to suffer, signed as you are men, sealed as you are Christians with the signet of the Crosse, witnessed and delivered as you are Catholikes, in the Sacrament of Confirmation, (wherein you deliver your consent as your owne deed, whereof the chiefe officers of the Church are witnesses) I have also suggested to you the most expedient meanes of losing nothing by this engagement, which is, to procure Patience to be given you for your counter-security from God, to whom you stand bound in this contract of suffering. This is a celestiall manner of negotiating, the demanding of him to whom the Indenture is made, the meanes of discharging it; but this is the method of God, and worthy of [Page 160]himselfe, to require nothing of his creatures, but what they may be furnished with first from him, for but asking it. I have therefore proposed patience for your discharge, and Prayer for your acquisition of patience; and since Prayer may accommodate you with what you have most need of, your necessities may be said to provide against themselves, for commonly they are infallible furnishers of Prayer.
And having thus brought you out of the Hospitall into the Temple, desiring you to raise your thoughts out of the infirm and wounded part of your condition, to the contemplation of your being imitators, or rather types and figures of that glorifyed body, which chose this way you are now passing in, to enter into glory, I may hope the having disposed your taste, for the good relish of this chalice of Mount Calvary, whereof you are now to take your part; And this draught you are making, hath more of the cup which Christ promised his Disciples should pledge him in, then the Sacrament of the Novellists hath of the [Page 161]cup of the last Supper, since they receive it but as a bare figure, and simple commemoration of the blood of Christ; so as you may comfort your selves, that even in the interdiction of your Religion, there appeareth as good an image of the passion of Christ, as in the highest exercise of theirs. For even the unbloudy part of your sufferings, are signs, images and symboles of the passion of Christ, and they challenge no more, even for the honour of their Sacrament. Wel then may this serve you, to answer that common reproach of your wanting halfe the Sacrament, that it ill becomes them to object this, who themselves want it all, having taken both from Clergie and Laity that reality, wherein consisteth all the vertue and efficacie of it. But this hath intervened as a Parenthesis of offensive Arms, in this contexture of defensive, which is the work I have onely taken in hand. I will therefore reconnect this thred of my discourse, to that web I have my pen upon, which is, The extracting of benefits out of afflictions.
[Page 162]Many things have usurped the glorious title of goods, by the power of common fame, (which in our naturall bodies is a conspiracy of the multitude of our senses against our soule) whereby the received felicity of the world, is placed in things so perillous, and obnoxious, as they are really the lesse goods, the more they are reputed so. Which easily appeares, in the testing and tryall of all those flecting fruitions which our cupidities pursue, as riches, honours, pleasures, and the like, the duration whereof is likely the lesse, the more the desire proves solicitous thereof. The prejudging of our senses, induceth this so unsafe opinion, for their ruling and injuring of us is coetaneous with us, and our reason is not of the same age, which is the cause, why our senses anticipate the apprehension of good and evill; insomuch as our reason being much later called in to advise us, can hardly confute this preoccupation, even by a demonstration of the abusivenesse of such received fallaeies. For Man, as if he studyed nothing but to [Page 163]elude the sentence is upon him, seemes to set his heart upon nothing, but the eating of his bread without any sweat, and the meeting with no thornes upon the earth. So far are our senses from acquiescing to the sentence of God, as even the society of God himselfe in labours and crosses, doth hardly convince us of the benedictions contained therein, albeit he hath not onely read this lesson upon them, but hath personally infused that quality into them. And shall our faith assent to so high a mysterie, seeming so contrary to our reason, and shall we not credit this assertion, of the good of sufferings, because it is averse to our senses? Shall we beleeve, that under the sordid and despicable veyle of flesh and blood, the Creator of heaven and earth was covered, and shall we not easily accord, that under the dark and obscure covers and cases of temporary miseries & afflictions, there remaine reall glories and benedictions? since as the first is cleerly De fide, the second cannot reasonably be denyed to be Proximam fidei.
[Page 164]Me thinks this sense of Crosses, should easily be accepted by Catholikes, who are imbued with the beleefe of so high mysteries, when they beleeve, that which appeares Bread in the blessed Eucharist, to be really the glorious body of the Sonne of God, there should be little difficulty, to allow those sufferances, which seeme ills to our senses, to be really such goods as they are asserted by our faith; for surely, if they have but neere so much patience, to make this conversion, as they must have faith to beleeve the other, all crosses and adversities in this life, are really converted into blessings, while they remaine under unhappy and unlikely apparencies, after such a manner as the body of Christ is truly present in the holy Sacrament, though covered from our senses under the veyles of no way resembling species.
Since God then covereth and retecteth the greatest blessing he can conferre upon his Church, (it being even his own Sonne) under so improbable appearances, we may easily beleeve his corrections, [Page 165]though they are overcast with never so unlikely out-sides, to have an interiour goodnesse, and benediction, according to his word, especially, since we are sensibly convinced of this verity by frequent experiments in our selves and others, but in the other sublime mysterie, our faith is alwayes put to straine up to it, and that never descendeth to a manifestation to our reason. Besides, most of the things of this world, which seeme to us never so veritable, and sincere, are but veyles and cases of somewhat else then is extant in their superficies. For we see the substances and essentiall forms of nothing, onely the figure, colour, and other accidents of all things sensible; and so the colours and shapes of evils in this life, cover and infold eternall goods, and the specious figures and appearances of pleasures, Psal. 11.8. It is good for me that thou hast humbled me. Luke 16. I am tormented in this flame. shadow over to us everlasting miseries. Whereupon many come to confesse with the Psalmist, Bonum mihi quia humiliasti me, and too many to complaine with the rioter in the Gospel, Crucior in hac flammâ, for [Page 166]having wanted the gentler fire of this life, Thou didst receive good things in thy life time. Iob. 21. They lean their dates in mirth, and in a moment they goe down to hell. and having had too much of Recepisti bona in vitâ tuâ. For, alas, how many doth this sentence of the holy Spirit surprize, Ducunt in bonis dies suos, & in puncto ad inferna descendunt!
Although prosperity in this life be not formally an evill, yet as there are many aliments, which are in themselves sound, and harmlesse, yet unhealthfull respectively to severall constitutions; so the felicities of this life, find very few such constitutions as can digest them, and convert them into the increase of the body, unto the edifying it selfe in charity. This is the advance and growth which is expected from the members of Christ, Ephes. 4.6. the augmenting in charity; whereof we may too truely say at least, Iob 2 8. It is lately found in the land of them that live pleasantly Rarò invenitur in terrâ suaviter viventium. Wherefore holy Saint Bernard upon the rich mans being cast into flames, and the reason being given him, that he had received good things in this life, infers from thence, That the blessing of suffering must be greater in this world, then that of fruitions; [Page 167]and argueth it thus, That the Divine judgement did not cast Man out of the garden of pleasure, to allow him by humane invention to contrive another Paradise for himselfe, out of the earth, but left him with a sentence of being borne to labour; and so if he decline travaile and pains, as he avoideth what he was borne to in this world, so he shall be excluded from what he was designed to in the next. In which consideration, S. Gregory saith, A man who passeth carelesly on, crowned with roses through this life, is like a Prisoner carryed through pleasant fields, and delightfull gardens, who being amused with the agreeable objects in his passage, forgets what he is, and whither he is going. So dangerous a conveyance is worldly felicity, as the Devill dares trust that, even alone, without any provocation, but even plenty it selfe to bring us to him. For the adherence to the commodities of the earth, quickly raiseth such a damp and indevotion in our spi its, as there needs no crying sins to mend our pace. This very stilnesse, stupefaction, and [Page 168]spirituasi Lethargie which we sleepe our selves into, in the love of this world, is one of the safest wayes the Devill can wish us into. Wee may therefore fitly say of the state of many mens prosperities, that which S. Basil said elegantly upon the cleernesse of the skye in a great drouth producing a famine, that It was a sad serenity, in which the very fairenesse and purity was a punishment. So the smoothe, and undisturbed felicity of many fortunes, proveth an unhappy calme, occasioning a great sterility in all spirituall productions. Our love to Christ thrives best, in such a mould as his to us was planted in; which we know was an abundance of all sorts of passions; and such a soile is so much more proper for our faith and charity to prosper in, as the same temptations which master us in felicity, are defeated by us in adversity; as S. Gregory noteth in Jobs tryall, saying, that Man who was overthrowne in Paradise, overcame upon a dunghill; there the Serpent overcame him by a woman, here he vanquisheth both the Serpent and the woman.
[Page 169]So as we may say, That sufferings seeme to render even our decayed nature, stronger then felicity could preserve our intire. For Adam was ruined by the same attaques, which Job repulsed. Scarce any thing can endeare the vertue of affliction, or raise the obnoxiousnesse of prosperity above this instance. And surely, although there were not so much facilitation towards our being perverted in temporall happinesse, yet me-thinks this defect which is so notorious in it, should discredit the affectation thereof; for it is evident, that we cannot have so good a tryall of our loves to God, whilst we are under his sensible caresses, as under his severe corrections. We see Satan had so much colour for that argument, that in prosperity there can be no tryall whether a man love God or no, as he presseth it even to God himselfe in Jobs case, asking, Doth Job feare God for nought? alleadging that Gods benefits did not admit of a totall proba [...]tion of that servant whom God himselfe commendeth. Therefore he putteth God to the [Page 170]tryall and examination of his love, when it hath nothing but pure duty, and no temporall interest to feed it; and it seemeth God allowed this as a good argument, when he changed his condition into that which was the properest for the examination of his love, and might prove an irrefragable evincement of his sanctity. For a patient acquiescence, and a faithfull praising God in affliction, doth not only silence even Sathan himselfe in his office of accuser, but setteth us so much out of his command, as to render us his impeachers and accusers before the throne of God. For there cannot be a higher charge against his contumacie in his beatitude, then mans returning praises to God in his miseries.
You may see then that Affliction doth not onely furnish us with armes defensive against our enemie, but also ministreth offensive armes in Gods cause against his Rebell: for nothing woundeth Lucifer deeper with this point of his ingratitude, then a Lazarus playing the Angel, finging Gods praises in all [Page 171]his sores and provocations. And it seemes very equitable, that they who are to possesse the estates of the delinquent Angels, should serve God thus here on earth, against them whose confiscations are assigned to them. And in order to this, we may observe, how God hath alwayes imployed his dearest followers in this service, to shame and confound the Devils first impatient pride, by their equanimity and calmnes of Spirit in all their pressures and desolations, making the praises of the scourger, as S. Augustine saith, the plaister of their wounds. For which cause, holy Iudith, when she undertaketh to comfort her brethren in a desperate extremity, suggesteth to the Priests, to represent to the people, that their fathers had alwayes been tempted, to try whether they did sincerely love God; and biddeth them remember how Abraham was [...]proved by many temptations, and so made the friend of God; and Isaac, Jacob and Moses passed the same way of probation. And concludeth with this inforcement of the [Page 172]vertue of afflictions, Judith 8.2. All that have pleased God through many tribulations have passed faithfull. Omnes qui placuerunt Deo per multas tribulationes transiverunt fideles.
We may remark also that among all the Patriarks and Prophets, who had the honour to be types of Christ, we finde but one exempted out of the list of his precursors in diverse passions, and afflictions; and Solomon onely passing through the smooth delicious alleyes of this world, fell so dangerously, as the holy Ghost hath not set him up again before us; whereby we may conclude, that God intended the leaving of Solomons case undecided, as a terrible admonition to us, of the perillous estate of prosperity, since so great an organ of the holy Ghost, is not manifestly restored to his place, where all the rest are evidently fixed, following the suffering Lambe, whom they had the honour to precede, and to prefigure. So as although we may hope well of Solomon, we may safely condemne continuall prosperity, as a formidable seducer, since worldly felicity leaveth us in suspense of the salvation of Solomon, and [Page 173]affliction giveth us great hopes of the reconciliation of Manasses.
And it may well be observed, that the first Angel which is recorded in scripture to have been sent to the earth, was upon the occasion of an extreme distresse; Gen. 16.12. which was to Agar flying in the desert; and the Angel giveth this testimony of the reason of his mission, Because the Lord had heard the voice of her affliction; so as Agars being in misery, bringeth her to be honoured by the ministery of an Angel, sooner then Sara's being mistresse, and in authority; and so distresse had quickly obtained pardon for undutifulnesse. Wherefore all they who have faults to expiate, may be glad to have sufferings for intercessors, for they speak in vertue of that blood, which calls for better things then that of Abel; they mediate reconciliation, and deprecate revenge. And therefore we finde God vouchsafe to say, Cum ipso sum in tribulatione; I am with him in tribulation. and his presence is often so manifested in tribulation, as they who had scarse heard of him before, come to know [Page 174]him, and acknowledge him in that apparence. Which made S. Bernard to say very elegantly, D [...]n. 3.93. that God appeared so visibly in the tribulation of his children in the fiery furnace, that even the heathens themselves confessed he was there, affirming that the fourth was like the Sonne of God: so that it seems, God will permit the divell to passe for a God, with them who are in the power and dominion of the world, rather then reveale himselfe to that presumption, and chuseth to enlighten the blind of Babylon, only by the fire of affliction. And for that end, he preferd the furnace, for his Temple to appeare in, before all the sumptuous edifices of Babylon. In like manner, when God resolved to shew himselfe to Nabuchodonosar, he would not vouchsafe to come into his palaces, but carryed him out into the fields, and laid him as low as the grasse that fed him, and then in this posture of being neerer a beast then a King, vouchsafed to visit him, to shew him how much more he esteemed misery and confusion, then temporall glory and magnificence. [Page 175]And thus we see, how man in honour, becomes like the beast that perisheth; and man in dishonour, being reduced even to the likeness of a beast, recovereth and restoreth the image of God in him selfe, which his other condition had almost obliterated.
Nay affliction is so proper to finish and perfect Gods image in us, as Daniel had that given him for an improvement of his sanctity, which he had by order from God, prescribed Nabuchodonosar for expiation of his impiety. He for having destroyed those Idols, which the other had adored, was sent among the beasts for a reward; the lions den is given as it were for a recompence of his service, against both the spirituall, and materiall dragon; and devout Toby was brought into darknesse and the shadow of death, Tob. 12.14 as a gratification of all his pious familiarities with the dead; for when the Angel remembreth him of his owne merits in these offices, he telleth him, that Because he was acceptable to God, is was necessary that tentation should prove [Page 176]him. So as the tribulation of this world, seemes the penny conditioned for in this life, and due as wages to the travail in Gods service. And indeed the weight, and heat of this day, or rather moment of this life, may well be accounted our best salary in it, since the Apostle telleth us, that Light and momentary tribulation worketh in us exceedingly above measure an eternall weight of glory; 2 Cor. 4.17. and so God who knoweth how the crownes are to be given out by weight, according to that we bring in of crosses, marked by Gods stamp upon them, he may well load us here, in that order, to the elevating of us, by his justice, as well as his mercy.
Whereupon all the Saints, the liker they grow to the image of Christ under Gods hand, discern the cleerlyer this designe of God, and so rejoyce in their tribulations, proportionately to the light they receive, by these openings of their owne mudde walls, wherein they are immured; and so by Gods making as it were through lights in [Page 177]their bodies, the soule comes to have the clearer prospect on all sides of her, whereby she discerneth, that God in this work of breaking down the matter of carnall appetites, which are like walls about us, removeth but dust, and bringeth in light; and therefore we see, how the Martyrs rejoyce while these windows, as I may say, & through lights, were beating out in their bodies; while they were made transparent with wounds, the soule had the more light given her; and so they looked upon their enemies, as set awork to break down their prison, alwaies paying them their prayers for their labour. And we need not look back into story, for such lights as these, whereby to read the joy of sufferings, for I may say of these examples, as Moses said of his precepts, They are not beyond the sea, Deut. 30.12.that you may pretend, and say, which of us can passe over the sea, and bring them to us, that we may fulfill them in worke? For such patterns are neere you in your owne sight; you need not travell into the remote regions of Antiquity, for such precedents [Page 178]of hearts rejoycing, while these doores of their breasts are breaking open, to set them at liberty. God hath provided for you the lights of the Primitive times, as well as he hath permitted you to remaine long in the same necessities. You can therefore have no excuse in being ignorant of the good of sufferings, since you have both the matter abundantly among you, and the manner excellently patternd out before your eyes.
It is well said of one, that wee may wonder that all the stones under the feet of the reprobate, doe not turn into roses, for some solace to them now, in regard of what they are to suffer. And therefore we need not wonder, if all things under the feet of the elect, doe turne into thornes to punish them for their sinnes, since their transitory paines augment so much their eternall blessednesse. Well then, and fitly may I say unto you in this your state of tryall, 2 Cor. 13.5 Know you not your selves, that Christ Jesus is in you, unlesse perhaps you be reprobate? For now you have that work [Page 179]in hand, of interpretation of the word of God, the word of the Crosse, wherein you your selves are best expositors, whether you finde in your hearts, an humble understanding of the will of God upon you in these siftings and cribrations, unto which the enemy hath now subjected you. If you find this humble and patient conformity, you may rightly conclude you have the right sense of the word of the Crosse.
Me thinks I may say now to you, that you have as a mercy afforded to your offences, your book given you, and if you can reade in it, your present burnings in the hands are far from being brands of infamy, The stigmats of Christ. they are rather stigmata Christi, which are the characters in which your names are written in the Book of Life. Your chiefe study therefore now must be, to reade currantly Gods hand in this your book which you are put unto, and by a right understanding of Gods mercy in this volume of your crosses, you make it such an one as was given to Ezechiel, Ezek. 3.3. you may finde it even as honey in your mouth. Upon [Page 180]this ground, Saint Augustine was wont often to aske his heart this question, Is the word of the Crosse foolishnesse to thee? 1 Cor. 1.18. He knew, that was the infallible tryall of this adherence to the will of God, the accounting the Crosse the wisdome of God, and consequently the best mark of his predestination. There may be many glorious externall shews of piety and sanctity (which may be like the gift of Tongues Saint Paul speaketh of, 1 Cor. 14.14. where the Spirit prayeth, but the understanding is without fruit) that may draw the eyes of the world upon the appearancies, but not the eyes of God upon the interiour disposition; but a patient, and vertuous exemplarity in suffering is like prophecying in a knowne tongue, it both bettereth our selves, and edifyeth the Church of God. Wherefore I may properly desire you, now you are, Ver. 4. 1 Cor. 14.39. Therefore brethren be earnest to Prophecy. as I may say, prohibited to speak with Tongues, (as this answereth to a publick exhibition of your devotions) Ita (que) fratres amulamini prophetare, that is, to endeavour to edifie the Church of God by your patience, [Page 181]longanimity, and suavity in the holy Ghost.
Gods mercies are so much above all his works, that even all his justices in this life are mercies, as we may perceive in many things which to us seem severities, and are truly indulgencies in Gods Order; as many times when he findeth a dumbe, and a deafe soule, so possessed by the world, as he will neither heare, nor answer to the ordinary voice of Gods Ministers, then God in mercy layeth violent hands upon him, and, as I may say, puts his fingers into his eares, Mar. 7.33. as Christ did to the man in this case, as it were to force them open by some stronger operation then the ordinary ministry of his Churches medicines and applications, and in this case, the fire God applyeth, is not rigour, but medicinall compassion.
Besides, there is commonly a speciall divine authority in Tribulation, wherein the holy Ghost breathes himself out more efficaciously then by the Prophets, or by the holy Scriptures: for we often resist the Word of God, and[Page 182]slight the admonition of the Fathers, and Doctors of the Church, when afflictions though they speake in a sharper, and more unpleasant stile to us, yet take our eares, and bring us to answer more promptly, speak Lord, for thy servant heareth.
Whereupon the Psalmist expresseth thus both the nature of man, and the virtue of tribulation, Psal. 15.4. Their infirmities were multiplied, afterward they made haste. Multiplicatae sunt infirmitates corum, postea acceler averunt. So as God oftentimes lameth us, to make us mend our pace towards him; & the maimes given us by Gods hand, prove like Jacobs lamenesse, which made him the fitter for his journey. And as it hath beene aptly accommodated to the credit of affliction, that Jacob was flying, and sunk with labour to the earth, with his head upon the stones, when God first appeared unto him, and set his soule upon that ladder which reached to heaven, while his body lay prostrate upon the earth, so wee may well adde this, that as soone as we wake out of the sleepe which the pleasures of our senses cast us into, [Page 183]we shall confesse concerning crosses, and tribulations, as Jacob did after his dreame, Verè dominus est in loco isto, Gen 28.16 Indeed our Lord is in this place, & I knew it not.& ego nesciebam. For though wee tremble at first, and finde the place terrible, yet we may truly say, Non est hic aliud nisi domus Dei, & porta coeli, This is no other but the house of God, & the gate of heaven. for the holy spirit seemeth to set this inscription (of the gate of heaven) upon tribulation, advising us, that by many tribulations we must enter into the Kingdome of heaven.
I have presented you with this draught of your owne states, that you may see, you are now in the elements of the Saints of both Testaments. Wherefore the Apostle telleth the Christians in your conditions, Behold, Act. 14.21now is the time acceptable, now is the day of salvation. But you must remember also, what Christ said to those that are in this day. 2 Cor. 6.2. Work while you have light, lest the night overtake you. For the day it selfe will but give you light, not legs to carry you on your journey. You must not lye downe under your burthens, as if afflictions were vessels you had under [Page 184]you, which will carry you on though you walke backward and forward in them, between murmur, desire of revenge, and some intervals of conformity and resignation to Gods pleasure. This tossing, and estuation of spirit is a leake may endanger you, if it be not stopped. Necessarily therefore I must often rememorate this unto you, that if you have faith to beleeve crosses to be the treasures of Christ, you must negotiat with the talents you are trusted with; for if you bury them in enmities, maledictions of your enemies, repinings, and diffidences of Gods providence, you will give so ill an account, as you may chance after all your sufferings, to be remitted thither for your rewards, where affliction produceth nothing but curses and desperations. For it may be fitly said of Tribulations, They are the good odour of Christ, 2 Cor. 1.but to some the odour of death unto death, but to others the odour of life unto life. Of which party that you may prove, you must act this lesson of Saint Paul, Colos. 1.11.2. to walk worthy of God in all patience and longanimity with [Page 185]joy, giving thankes to God and the Father who hath made us worthy unto the lot of the Saints in light.
CHAP. VIII. Answers and Resolutions to some subtile Temptations.
AFter the chiefe Priests, Scribes, Mar. 12. and Elders had laid before Christ Jesus all the stones of offence and scandall their wits could pick out of the Law, or the Prophets, all which he converted into touch-stones of his wisdome and humility, and so rendred all these tryalls, attests of his purity and sincerity in these excellent graces; then they excogitated a more subtile temptation for him; which was, to tempt him by his owne perfections. For then they sent to him some of the Pharisees, Ibid. 12. and of the Herodians, who were to work upon his tendernesse, and compassion of the publick, to ensnare him by his benignity, [Page 186]and charity to others; and to that purpose they moved him in a point of commiseration to his Countrey, asking him with a Preface of his praises, whether they might not ease themselves of the publique tribute? And this they thought a likely way to insnare his goodnesse, when all their other projects could not infirme his vertue: In like manner our subtilest enemy may have found many of you answering, and corresponding faithfully in all his examinations of you, in your own particular sorrows, losses, and distresses, and finding you thus armed in your owne persons with JOB's Dominus dedit,Iob. 1.21. Our Lord gave, and our Lord hath taken away.Dominus abstulit, he is very likely to attempt you by your owne graces of piety, and tendernesse of others, and devotion to your Countries redemption from error, or a present apprehension of a totall extirpation of those few seeds are still dispersedly left in it of Catholike Religion. And this tentation may well be presented you with praises of your owne vertues, and pressed more upon your devotion, as a solicitude [Page 187]properly affected to the love of your Religion. This is so fine, and soft an insinuation of motions to disquiet and discordance from Gods order, as you may very easily be slid into it, upon this so smoothe, and faire suggestion thereof, as a practise of vertuous duty. I shall therefore endeavour to detect unto you the danger of this so subtile illaqueation, and insnarement, in this net may be made of your owne pieties. For when Sathan stands among the sonnes of God, he is in the most dangerous position for the children of men, that is, when in the shape of some vertue he introduceth a temptation.
First then we must lay this for ground-work of all our peace of spirit, a firme immovable perswasion of the divine providence in all occurrencies. This rock the devill doth not attempt to batter in the minds of sober, and pious persons, but worketh to undermine it by arguments, and consequences. When any thing occurreth incongruent to our reason, concerning [Page 188]the government of such affaires as seeme properly to appertaine to Gods interest, as the miscariage, and adversity of Gods cause and his Churches periclitation, in these advantages the serpent hath over our weak and dim power of reasoning, he alwaies inforceth this subtilty upon us, That Gods hand cannot be in matters so opposite to his goodnesse. To which our faith answereth easily enough, when it is awake; but when our mindes are in that state the Psalmist confesseth even his to have been reduced unto, Psal. 118 28. My soule hath slumberd for tediousnesse. of Dormitavit anima mea prae taedio, when our spirits are growne drowsie and heavy under the burthen of their encumbrances, then he presseth this point upon us, when the vivacity of our faith is a little relaxed; Psal. 72. But my feet were almost moved, my steps almost slipped seeing the peace of sinners. and by watching this opportunity we know the tempter hath shaken even the greatest Saints, as we know David himselfe avoweth in Mei autem penè moti sunt pedes, penè effusi sunt gressus meì, pacem peccatorum videns. So as this is a temptation to be precautioned by the best advises can be provided. [Page 189]For what the enemy aimeth at in the first place, is not to subvert directly our faith, but to supplant our peace, and quiet of spirit; and when he hath raised this mist in our discoursing faculty, then all the images are set before us, seeme to have farre different proportions from the realities themselves.
One of the most safe admonitions therefore is to watch upon our pronenesse to passion, either in griefe, anger, or enmity; for an intemperance in any of these, upon the several occasions which respect each of them, doth first cloud that serenity of mind, which should keep the light of Gods providence cleere to our apprehension, and then insensibly we sink into chagrins and dissavours of Gods present judgements. Therefore let us alwayes check the first motions to any excesse of sorrow, though the occasion be never so legitimate as even for the persecution of the Church; in that case, we must seek to represse any immoderate resentment of it, though the colour seeme such, as admits of no over-doing in it; yet all extremities, [Page 190]even of zeale in this exigence, weaken and enfeeble our Reason, and so leave us worse armed against our opponent, who alwayes seeketh to deduce some reason of repining, and disrespect to Gods order, out of this argument of Gods unconcernment in the safety of his children. Therefore in all provocations to griefe, we must attend the preserving of our spirits as little overcast by sadnesse as we possibly can, for in this obscurity the enemy soweth what we feele growing up before we see it cast into us. For which cause, let this be a generall receit for all emergencies in matter of disconsolation, to oppose studiously the first motions towards any inordinate sorrow or resentment.
That I may then give you some particular satisfaction in this case of yours, which may seeme so devout a disquiet, in order to the Churches sufferings, I must desire you to lay this in your minds as a deep and immoveable foundation, That the verity of the Church is not questioned by the vicissitude of [Page 191]states into which she is translated. You may consider that your faith telleth you, the roots of the Church are growing in a rock, and are watred, and kept alive by a supernaturall irrigation, with the dew of heaven; so as no storm can loosen them, nor no heat penetrate so far as to offend them. The particular branches of this stemme may wither, or be removed according to the intemperance of the places they are planted in, as we see that many single shafts and bodies of particular Churches, which are but sprigs in respect of the Universall, are now eradicated even in the first ground they were planted, as we see in the desolation and barrennes of Mount Sion it selfe, and the land of Canaan, which we may call the garden of Eden, where the tree of life first sprang up, and where the Church seemed to all humane reason, rooted so deep, as nothing but the dissolution of the world could evert it, and yet we see it so extirpated out of that place, as there are only some few fruits (of those roots which S. Peter left fixed at Rome) [Page 192]now visible in that Country, which are, as we may say, gathered in these parts, and transported thither. For most of the Christian Religion now exercised in the holy Land, is but in the societies of some few of the Religious Orders of the Church of Rome, which are but as it were granaries of the bread of life, not seminaries, or fields, in which there is a naturall provision for a succession of Christianity, being there are few, or almost no secular families of Christians in the Country. And on the other side of the Globe, in the West Indies, the Antipodes to the Holy Land, being then the patrimony of the Prince of darknesse: those parts which sate so long in darknesse, and the shadow of death, have now seene the great light, and have it shining on a candlestick, while Jerusalem it selfe sits mourning in darknesse. These are the inextricable folds wherein God wraps up his providence, The searcher into majestie shall be oppressed by glory. which they who will attempt to deplicate by their reason, shall find the verification of Scrutator majestatis opprimetur à gloriâ.
[Page 193]Let this then be our rest, (to keep us either from sinking into diffidence of Gods vigilancy over us, or from sliding into a curious inquisition into his order of conducting us) the concluding, That God is wiser, juster, and more mercifull then we can imagine; and remaining assured of our being incorporated in the true Church, we may answer all our perplexities concerning it, that God hath obliged himselfe to conserve and propagate it; which he must needs performe better then we can designe. And in this conclusion let us calme all our anxieties, taking this result of the Psalmist as an opiate to [...]llay the fames of all our distempers, Psal. 118.52 I have b [...]n mindfull of thy judgements from everlasting, O Lord, and was comforted. Memor fui judicio rum tuorum à saeculo Domine, & consolatus sum.
In cases of publike concernments, wherein the acts of Providence are irregular according to our known Laws of Gods justice, the very unintelligiblenesse of the order of such events, speaks plaine enough to us, Gods meaning to addresse these hand-writings to our faith, not to our reason, and we [Page 194]must receive them with this admiration of the Psalmist, Psal. 91. Thy cogitations are made very profound, O Lord. Nimis profunda facta sunt cogitatioms tuae Domine! The thunder, and lightning of Mount Sinai, was not set out to be studied by the naturall reason of Meteors. The words of the tables were directed to their understandings to conceive the equity of them, but the forbidding the approach of any beast neere the mountaine, was left as a mistery of which the people were not to argue the justice. And we are yet but in a little more elevated state of illumination, wherein our reason carieth us to the curtaines of the tabernacle, our faith is to passe into the veile, and there to reverence that cloud, wherein the divine providence resideth, whereof the particular acts, are very often almost as high mysteries, Psal 65.5. Come and see the works of God, terrible in counsels over the sonnes of men. as any our religion imposeth on our faith, whereunto the Psalmist summons only our admiration, with Venite, & videte opera Dei, terribilis in Consiliis super filiis hominum. And for this reason, when God showeth [Page 195]the Prophet Ezechiel an heap of dryed bones, and asked him if he thought those bones could return to life, he answered wisely, Lord thon knowest; Ezek. 37. though such a reanimation seemed never so improbable to him, yet he suspended his conclusion, and referred it to Gods designe, and providence, knowing Gods will and his power to be equally omnipotent.
And this figure of the deliverance of the children of Israel from their captivity, may afford an apposite instruction for your present conditions; for though Catholike religion seeme in England now, but a dead carcasse, reduced to arifyed and dryed bones, yet when your pious solicitudes question your reason, whether it can conceive how these exsiccated and macerated bones can be revived? your faith must answer as the Prophet did, Our Lord knoweth; this restauration is as easie to him, as impossible to us; and though we cannot prescribe a time, yet we may safely perswade every one to be confident, that in Gods [Page 196]fulnesse of time this reanimation is designed. So that I may without presumption, repeat to you this promise of the Prophet, Ezek. 37.5Thus saith the Lord to these bones, Behold, I will cause breath to enter into you, and you shall live, I will lay sinews on you, and make flesh grow upon you, and cover you with skin, and put breath into you that you may live, and you shall know that I am the Lord. This I am sure is proper at least for a Prayer, which you are all obliged to make; the answer whereof we must expect with fidelity, and it may be your children may gather the fruits of the prayers you plant now for them, more likely then your selves. But we must not abate of our fervour, by the little apparence we see of an answer to our Petition, for as S. Augustine tells us, It is more grace to pray resignedly, then to be heard presently. It is no great matter to be heard, saith he, the Devils were heard when they were sent into the swine, and Sathan obtained Jobs affliction. Set not therefore your hearts upon any thing so much, [Page 197]as upon Gods pleasure, to whom all the sequence of time, is but as a present moment to us; so as all things happen in this appointed time, which cannot alwayes concur with ours; therefore I beseech you be not too urgent with Us (que) quo Domine? How long O Lord? even in the Churches behalfe, to such a degree as may savour of impatience, & haste to be served, for that alwayes discredits the suitor to God, and doth not at all advance the suit. Be resolved then, I beseech you, to move God with your affiance, and reference of your selves to his time, and draw up this answer for all your charges in these times, Psa. 18.42 I shal answer a word to them that upbraid me, because I have hoped in thy words. Respondebo exprobrantibus mihi verbum, quiae speravi in sermonibus tuis.
There is one particular consolation I may fitly suggest to you, in order to your hoping for Gods mercy to the distressed Church of our Nation, which is, that no other Christians have the blood of Martyrs offered by the hands of their brothers to intercede and mediate for mercy to their nation; and [Page 198]though in some respects there be much of the blood of Abel in them, as they are acts of the hands of brothers, yet in order to the interceding for the preservation, and advance of Catholicke Religion, their bloud speaks in the same voyce of that of Christ, it calls for mercy, not revenge even upon the shedders of it. So that when you are shaken with an apprehension of the extinguishment of that little light is left in our nation, Judges 13 23. let your faith answer confidently with the wife of Manoah, If the Lord would have destroyed us, he would not have taken of our hands such holocausts; The memory of which, you ought to offer up daily, not only as interpellations for your owne comforts in your necessities, but even for the necessities of your persecutors, whose wants are far more important then yours. Therefore in all your private trepidations respecting your selves, and in this publick earthquake referring to your Religion, Heb. 20.23 fix your selves upon this centre of the Apostle, Let us hold the confession of your hope undeclining, [Page 199](for he is faithfull that hath promised) and let us consider one another unto the provocation of charity; and when your hearts are in this conformity, 2 Cor. 7.6. though you be in the same Apostles case, Your flesh having no rest, but suffering all tribulation of combats without, and feares within, God who comforts the humble shall comfort you.
Accept this therfore I beseech you as a provisionall advise, against the yeelding to any violent melancholy, even upon the most pious occasions, for that motion is alwaies to be suspected, that proposeth discomposure to your spirits, upon any warrant; for at the best it is but Gods hand counterfeited, by him who transfigureth himselfe easily into an Angel of light; And when we admit a dejection & consternation upon any incitement, Psal. 4.18. In peace in the selfsame will I sleep and rest, because thou Lord hast singularly setled me in hope. the divel hath his matter softned to his hand at least, to work upon. So that we must in such temptations repaire to Davids couch to rest upon, concluding, In pace in idipsum dormiam, & requiescam, quia tu Dominus singulariter in spe constituisti me.
[Page 200]But I may with probability expect to be asked, whether this calme of spirit in all publick calamities, and private vexations, imports so dead a stilnesse, as shall admit of no emotion, or resentment in the distresses of the Church, the gravations of our friends, and all the pressures whereunto we our selves are subjected?
To this I can readily answer, that I doe not propose this Stociall apathy, or insensiblenesse, in all accidents; for I know the passions of sorrow, and fear, are not only inherencies in our infirm nature, but even injanctions, and ordinations of grace in many occasions. We know Christ Jesus wept for his friend; which few drops (showred from heaven, upon the ocean of this salt water, with which our earth is surrounded) were defigned to sweeten, and sanctifie those waters, by the effusion of Christs Communion, into such expressions of our compatency, and simpathy with our brother. So that teares may, upon many occasions, savor more of the grace of the second [Page 201] Adam, then of the nature of the first. And for that cause we are councelled by the Apostle To weep with them that weep; Rom. 12 15 for our eyes doe as it were afford currents, which carry our charities easilyer to their effects, then any other conveyances, as they sooner infuse a credit to our affections, then our reason can send it by discourse. For as they are sensible pledges of our communion with our neighbour in his grievance, they give him the readiest security of our loves; and so this water above the nature of all other, retaineth and exposeth the impression, and signature of what is impress'd upon it, which is our charity, and so our teares are taken by our neighbours as seales of our fraternall dilection.
With good reason then in publicke exigencies, and in private occasions of just lamentations, such sensible expressions of our consociation, and concernment in the cause, are often requisite, for the efficacie of our charity addressed to others. For as Saint Gregory saith, No body can consolate a mourner that [Page 202]doth not show some concerdancy whith his minde; and our heart must be first softened, that it may be congruous to the intendred heart of the afflicted, and thus fasten it selfe to the necessity it is to work upon. Iron is best conjoyned to Iron if they be both melted together in one fire. The apparence then of this simpathy is often manifestly necessary for the rendering our offices of charity beneficiall. Wherefore S. Paul doth often leave the print of his teares upon his epistles, as the best seales of his cordiall dilection. And those passions of greef, and feare which Christ was pleased voluntarily to raise in the inferiour part of his mind (which passions yet never went higher then his reason aimed them) were all intended, to consolate us in our passions, to qualifie and mitigate our sense of the infirmity of ours, and to propose to us, an endevour of moderating the inordinatnesse thereof, that we may according to his councel, aim at a similitude of that holinesse, to which we cannot project an equality; and his precept importeth no further duty.
[Page 203]And when Christ confessed, that his soule was troubled, Joh. 12.27 he both alloweth and instructeth our troubled soules, which uses S. Augustine doth excellently derive from these words, addressing himselfe to Christ, and saying, Lord you command my soule to follow, but I see your soule troubled. What foundation shall I seek, if the rock it selfe sink? But I perceive your misericordiousnesse, O Lord; for you are troubled by the election of your love and charity to consolate, and support the infirme, from bending towards desperation. To this end our head took upon him the senses and affections of his members, and as he doth excite us to high aspirings, he doth sympathize with us in low imbecilities. So we may suppose Christ, as he doth, speaking thus unto us, You have heard the voice of my fortitude calling to you, and you have heard the voice of your owne infirmity speaking in me; I minister force that you may run, nor doe I retard or excuse you from making haste, but owning your timidity, I levell the path of your ascensions.
Hence is cleerly collected, that a [Page 204]moderate griefe delivered in decent expressions, and proportioned to the importance of either publike or private occasions, is not onely alwayes pertinent, but very often meritorious; and S. Gregory sheweth, how holy Job complyed with both these duties of grieving, and not transgressing; Blessed Job kept his Mind in an excellent equality, that he might neither seeme insensible of the hand of the corrector, nor incensed against the judgement of his sufferings. Therefore when he had lost all his substance, and his children, it is said, he rose, and tore his garments, shavea his head, and falling to the ground he adored.Joh 20.His rending his robe, and his shaving, and falling to the ground, declared that he was sensible of the paines; and what is joyned, that he adored, manifesteth, that in all his sorrow he did not seek to reclaime or retract the judgement of his senteneer. Therefore he was not moved, lest he might offend by an excesse of resentment, nor unmoved lest he might seeme to slight the corrector by insensiblenesse. But as there are two precepts of charity, the love of God, and the love of our [Page 205]neighbour, to the end that he might performe the dilection of his neighbour, he did exhibit mourning, and sorrow for his children; and lest he might trespasse against the love of God, even among his sighs he rendred his adoration; and as he fell under the blow, so he adored in the fall, and thus compleated the offices of a son of man, and a child of God.
Surely these words of S. Gregory doe fully regulate your case, that you may sorrow and grieve in order to the expressing a sense of your chastisements, and paying the duty of traternall charity. But you must alwayes joyne the worshipping of God, by an humble and cheerful conformity to his finall design [...]s, even upon the publick, as well as upon your personall sentences. And being setled in this disposition, Psal. 65. My mouth hath spoken in my tribulation, holocausts with marrow wil I offer thee. you are in that state in which the Psalmists heart was setled, when he said, Locutum est os meum in tribulatione mea, holocausta medullata offeram tibi; wherein is the good odour of all offerings. For in this feeling of our owne stripes, and our fellow-feeling of the [Page 206]stripes of others, and our sacrificing of both to the love of God, we fulfill the two precepts of love, which containe discharges of all the rest.
Now we have admitted sorrow, with such due restrictions as the Apostle alloweth it contributary to salvation, being, 1 Cor. 7.10 A sorrow according to God, which worketh pennance unto salvation: there is another question, very oovious in these conjunctures, which requireth a solid resolution, as, how farre we are obliged to conform our wills to the declared wil of God in publike judgements, and in cases of the prevalence of injustice, and violence over right and equity? This case is thus regulated in Divinity; We know the Will is, or ought to be carryed to the object thereof, according to what is proposed by Reason; and it hapneth often, that the same thing may be diversly confidered by Reason; so that which in some respect is good, in another may be ill; therefore when our will defireth any thing, as it hath the nature of good, our defire is licite and rectified; and if another [Page 207]desireth the contrary in the same thing, as it hath in his sense the nature of a good, that opposite Will is also good and approvable. As the will of a Judge is just, when he voteth the death of a Malefactor; and the desire of the wife, or son of the condemned, which opposeth the other, as they apprehend the husbands life under the notion of a good, is also lawfull and vertuous. The Judge governeth his will by the common good of Justice, and the wife by the private of her family, and so both their wills are ordered respectively to their severall reasons. Now it is the good of the whole Universe, that is primarily in the apprehension and conception of God, who is the Maker, P [...]eserver, and Ruler thereof, whereupon all that he willeth is in order to the common good, which is his own goodnesse, and that is it which is the good of the Universe: But the nature of the creature is to apprehend good as it is particular, and proportionate to her nature; and there are matters which have the nature of particular goods, which [Page 208]doe not hold so in an universal respect, and the same holdeth convertibly: Whereby it comes to passe, that some will is good, desiring a thing in order to a particular good, which God doth not will, because man wisheth according to the light he hath, and his owne apprehension, which cannot extend to the discernment how the particular he wisheth, concordeth, or discordeth with the universall benefit which he is obliged to prefer, as far as he is informed onely: So that to constitute a rectifyed will, in the desire of a particular good, the private may be wished materially, but the common and divine good must be intended formally, that is, the thing we desire, may be affected as the matter of it is a good to us; and the end of our affecting it must be as we conceive it good and agreeable to the common order of God upon the world.
Therefore the wil of man is obliged, to be conformable to that of God, in the thing he wisheth, in this respect, of referring it to the fulfilling of the universall [Page 209]designe of his Creatour: But he is not commanded to annex his will to every particular matter wherein Gods will is declared, because he is not informed how that special course conduceth to the common good; so as he may wish the accomplishment of Gods purposes, by those wayes, notified to his reason to be most equitable and consonant to the divine goodnesse. And because we cannot judge how the ruine of a good cause, doth contribute to the common good, we may well dissent in that particular marter, and yet still remaine resigned to the Universall Providence. In this order many of the Saints have deprecated even Gods revealed judgements to them, as Abraham in the case of Sodome, and it is evident, and frequent in all the Prophets, when they appeal from Gods severity declared, to his mercy which they solicited; & some so vehemently even after many prohibitions, as God is faine to silence them; as Samuel in the case of Saul, and Jeremy in the behalfe of the captived people, and many the like materiall [Page 210]inconformities we find in the Saints. But this kind of discrepancy is better called a Velleity, or wishing that Gods order were otherwise, then a dissenting from it: and this incomplete concurrence with the Divine will, is dispensed with in this our imperfect light, which we receive but through a dim glasse; and till we come to be above all sense of sorrow, we shall never be exempted from a defective perspection through the causes of all calamities in this world; and so there is no more conformity exacted of us, then there is illumination imparted. The blessed, who see many present acts, and the sequences of the Divine providence, in that light which showeth all satisfaction at first sight, have their wills as intirely united, as their understandings consummately informed; Wherefore if we have a rectifide sense of the defective adherence of our wills to God, even that resentment may be very supplymentall to the deficiency of our present condition.
It seemes cleere therefore that in [Page 211]all common calamities, wherein the violations of justice are manifest, our wills may safelyer be, as I have explained, unconformable to Gods will declared in those grievances, remaining in a confession of our incapacity, to conceive the reference they have to his glory) then our wills may be concurrent with Gods, moved by the presumption of our understanding, upon the concluding it selfe rationally satisfied with the causes of such events. For this adherence is upon a worse ground, then the other suspension, in regard it resteth upon Reason more then upon Faith. So they who are conformed to Gods pleasures, as they suppose themselves informed of the equity of them, may be better said to adhere to their own sufficiency, Psal. 138. Thy knowledge is become marvailous of me, it is made great and I cannot reach to it. then to Gods sentence. Therefore in all temptations of inspection, and prying into the causes of various successes, let us quickly break off all such consults, with this of the Psalmist, Mirabilis facta est scientia tua ex me, confortata est & non potero ad eam; and in such a disposition [Page 212]even our sorrow may be acceptable, when our self-fufficiency on the other side is much more unconformable to the will God, though it produce an acquiescence to the present occurrencies. We ought then with great care and vigilancy to oppose this propension in our nature, to retrive satisfactory causes in all our crosses and exigencies. For this is a crooked line from the first point, and so distorts our thoughts the more, the farther they are extended in it.
All these premisses well weighed, will afford us clearly this conclusion, that in publick adversities, and private afflictions, our will may seem to differ frō Gods, in the matter of present calamities, as in the prevailing of injustice, or the detriments we suffer by our enemies, so our wills be conjoyned with the divine will, in the reason of our desiring what we doe, that is, when we wish that difference, only, as we conceive it more conducent to Gods glory. And so the very rise of our discordancy, is from the stock of a finall [Page 213]conformity; Jer. 17 4. I am not troubled, and the daies of man I have not desired thouknowest. and in this disposition of our infirme nature, we may say with the Prophet, in all our imperfect adherence, Et ego non sum turbatus, & diem hominis non desideravi tu scis. When our desires are not referd to any human projects, but directed to the Vniversail accomplishment of Gods orders, Psal. 106. The just shall see and shall rejoyce, and all iniquity shall stop her mouth, who is wise and will keep these things, and will understand the mercies of our Lord? they fall not under the notion of desiring the daies of man, but of God. And so I will pertinently, as I conceive, close up this point with the Psalmist, who after having given much councell, and consolation to the afflicted, maketh up, and sealeth all with Videbunt justi, & latabuntur, & omnis iniquitas opilabit os suum, quis sapiens & custodiet haec? & intelliget misericordias Domini?
CHAP. IX. Advises of the readyest way to consolation in all afflictions.
WHen Christ Jesus was much lesse beleeved, then he is now by you, and did but command blind Bartimaeus to be called to him, Marc. 10.49. they who were sent for him, advised him to be of good comfort, only upon this motive of his being called, as if Christs taking but notice of him, had been sufficient security even for the miracle he wanted. May not I then very justly counsell you, to take comfort, and bringing you a more consolatory message, which containeth not only a call, but a contract for your reliefes, the which is specified in this voice of Christ addressed to you, Mat. 11.28. Come ye to me all that labour, and are burthened, and I will refresh you; take my yoke upon you, and you shall find rest to your soules. If the blind [Page 215]man then cast off his garment, & came leaping to his single call, you may well put off all coverings of darknesse and disconsolation from your hearts, and come cheerfully not onely to this vocation, but to this covenant, which is as a counter-security given you by God, to save you harmlesse in all your engagements in the three Covenants of sufferance, wherein I have shewed you your obligations. For here is rest to your soules passed by contract to you, by the word of Truth it selfe; & when you are possessed of this peace, and case of your hearts, they shall feele the retrenchment of your worldly accommodations, little more, then our bodies doe the abscission of some excrescent portions: For faithfull hearts are as little damnified by any such rescinding or diminution of the conveniencies of this life, as bodies by losse of haire. Therefore as the remedy of all, consists in the assecution of this promise of Christ, so the onely meanes of compassing it, is the resorting to him for it, in that manner prescribed by his [Page 216]call, you may all think your selves nominated in this Proclamation of grace, as you are qualified with the conditions specified, of being in labour and under burthens; and yet you may easily mistake, what loads you are called to bring first to be discharged of; your temporall gravations that lye upon you, may goe neere to hasten you too much, in your starting forward into this course of reliefe, without looking out, and laying uppermost that burthen which must be first removed, before you can hope for this lightning and exoneration which is proposed unto you. And indeed these times, without a particular prevention by the grace of God, are likely to tempt many, to come to Christ with their first suit, as he did in the Gospel, that came with his first motion of complaining on his brothers detention of his inheritance, and desiring Christ to right him in that oppression; Luk. 12.18. this was the heaviest burthen whereof he was sensible, of some unjust sequestration lying upon him. But we know Christs answer cleereth this case [Page 217]to us, that his call doth not summon such pressures to come in for ease in the first place. The greedy man who had constituted Christ for his temporall Judge, made himselfe a Delinquent, in what he was a Judge of, and found him no Judgel, in what he would have had him one. And so shall all those, who come to Christ to commence their first suit about any temporall damages, find this plea cast out rather then admitted, and their burthens will but grow the heavier, by this earnestnesse to be discharged of them; they will be but like weights taken off from their backs, and laid upon their heads, where they will more annoy them.
It most importeth us then to be rightly resolved, of what burthen we ought first to seek our discharge; for it is one of so strange a nature, as the increase of the weight diminisheth alwayes the feeling and sensiblenesse of the carryer. And this insensiblenesse, as it augmenteth, doth likewise aggravate the weight, so as there is a great perill, to leave never so little of this matter, that [Page 218]hideth it selfe by the same degrees it heightens in us. These qualities are so little sortable to the temporal burthens of crosses and afflictions, as they cannot be conceived to be the grievances we must first complain of. Nothing but sin is to be found counter-marked with these notes upon it. That then is the burthen you are first advised to bring in to be delivered of; this weight which the world commonly laboureth and sweateth most to charge it selfe with; and yet it is truly so strangely onerous, as even God and Man Christ Jesus, did sweat blood under the weight thereof, although he carryed but the lighter halfe of it, the paine onely, not the pollution. This is then the first oneration, whereof you must intend the demission and deliverance. For they who begin with calling to Christ for alleviation of temporall burthens, or solicite him to transpose their loads upon their enemies, setting these articles of ease and animosity before all the rest in their Petitions, doe (me thinks) as if the Leper in the Gospel should have sued to [Page 219] Christ, to have given him clothes to cover him onely. For when we have the uncleannesse of any foule sinne upon us, to intend any thing, before the deliverie from that, is but to beg a covering, or palliation of our distresse. And we know, temporall commodities doe often hide and clothe the leprosie of sin, but seldome contribute to the emundation; and they who lift up their hands in the first place, to draw down vengeance, even from him to whom it belongeth, doe (me thinks) as if the robbed and wounded Traveller in S. Luke, should have desired the good Samaritan to have followed the theeves to apprehend them, and deliver them to justice, before he had thought of dressing his owne wound; it is but such a preposterous application, to pursue even Gods enemies, while we have our own sins crying out, and endangering our souls, and crying for revenge against us, under the same notion we prosecute our enemies.
We must all then retaine this principle, that the first exoneration we must [Page 220]designe, is, to be this of the burthen of our sinnes; and when we are delivered from them, our crosses will prove rather our carriages then our burthens; for as death is formidable in this face and aspect of the wages of sinne, (and that countenance may justly fright us) but when we look upon it as a debt only, we must pay nature before we can passe to eternall life; in this view, it seemeth rather officious, then offensive to us; in like manner, when our afflictions and crosses are charged upon us as wages of our iniquities, still growing in us, as in the cases of Pharaoh, and Antiochus, then they have an intollerable heavinesse in them; but when they are considered but as fees and duties we must pay in our passage through this miserable life, unto a blisfull perpetuity, and that all the Saints have paid them in their pilgrimage, then they appear rather serviceable then formidable unto us: So hereupon I may say, that when our sinnes are heaped and accumulated on our crosses, pressing and holding them upon us, then the charge is unsufferably grievous; but when our [Page 221]sufferings are imposed and charged upon our sinnes, and that they presse our faults so hard upon our consciences, as the pressure of our offences groweth intolerable, and so forceth us to come creeping humbly under our loade, to this promise of releefe which Christ exhibiteth to all such labourers, and loaded soules, then our affliction proveth an happy surcharge, that hath sunke through our hearts, that other sad portage of our sinnes, which before peradventure did not disease us, and then the heavinesse of our crosses which remaineth, will comparatively with the other we are released of, seeme very easie, and portable; as one that should rise from being bedrid with the Palsie, or Sciatica, after he were cured, would find a little charge to carry his blankets upon his back. There is such an analogy, between the weight of sinne and of sufferance, as between these two different heavinesses; And sure the Paralitike, who went back charged with his bed upon him, found lesse heavinesse, then when he was caryed upon his bed. So when affliction, [Page 222]that we finde hath partly contributed to our spirituall rising, and recovering out of our bed-rid habits of sinne, remaineth upon us, we carry it so lightly, as we handle it rather as a benefit then a burthen. Then we find sensibly, the verity of this assertion, of Jugum meum suave est, Mat. 11.30 My yoke is sweet and my burthen light. Jere. 48.11.& onus meum leve. When we have found rest for our soules, all other agitations are but (as the Prophet saith) powring us out from vessell into vessell, to purge us of our dregs, and faeces which we should settle in againe it may be, if we were let stand.
And to evidence this principle that we must first begin our addresses to God with the Prodigals Pater peccavi, before we sue for casting off our rags, and being apparelled with conveniencies, we may consider, how God doth not account himselfe so much as spoken to by us even in all our clamours, untill, Jerem. Thren. as the Prophet saith, the cloud be removed that intercepted our prayer from passing. For David affirmeth this experience, saying, Because I held my [Page 223]peace my bones are as it were waxen old, while I cryed all the day. So as you see, all Davids clamours are but as dumnesse to the eares of God, so long as his sinne sleepeth within his brest, though his throat grow hoarse, he doth but as it were strain to cry out under water, while his iniquity like waters are gone over his head. Hereby, we see, that all vociferation while our sinnes are quiet and tacent in our affections, is no more audible, then silence; and on the contrary we may note that God accounted Moses to have made a loud exclamation, when we finde he was silent; his heart being not obstructed with sinne, uttered a voice which penetrated the heavens while his tongue had no part in the conveyance of it. Exod. 14. And Moses removed the whole red Sea, more easily with this silence, Psal. 3. then David could draw back those few drops of iniquity, he had drunk in; all the ejaculations of his voyce did not pierce the cloud, untill his sighes had broken through it, and then after his heart had once strucke [Page 224]upon that key of confession of his fin, in this note of I have made my sin known unto thee, and mine iniquity I have not hid, then every whisper of his to God is audible, for we finde him professing this also, Psal. 55.10. In what day soever I shall invocate thee, lo I have known that thou art my God. In quacun (que) die invocavero te, ecce cognovi quia Deus meus es. So as here we see the divers effects of Prayer, while our sins cry the louder for our silencing them, no other vociferation is made but theirs, which we do not utter; & when they have first lifted up their voice, through the organ of our voluntary proclamation of them, and a sorrowful invocation of mercy, then every breathing, and smallest inspiration of our souls in prayer, is a tone loud enough to reach heaven. Then as David avoucheth, we shall find him our God at all houres we seek him, and discern the reasons, why we are then heard, and why we were not before regarded; which are these two David giveth us, of the first he saith, If I have beheld iniquity in my heart, our Lord will not heare; and of this other, in case of having purged this impurity by our penitence, [Page 225] Our Lord is neere to all that invocate him in truth, Psal. 65.he will doe the will of all them that feare him, and he will heare their prayer, and save them.
Whereupon we may observe, that the Prophets in all publique calamities, did exhort the people in the first place to purifie their hearts and their hands, by a discharge of their sinnes, before they presumed to lift them up to heaven for receits of temporall degravations. For when the people wonder that their Fasts and Humiliations are not regarded, Esay 58.3. the Evangel call Prophet Esay disabuseth them in that point, and informeth them, why their offerings were so unsavoury, because God smelt their owne wils in them, that is the deliverance from those secular pressures that lay upon them, not the demission of those spiritual burthens which were inherent in them. Wherefore the Prophet ordereth them, to begin by dissolving the bands of impiety, and loosening the bundles that over-load. When they have exonerated themselves of those weights which are offensive to [Page 226]God, then their owne spirituall lightning and refreshment follows in a due order and procession. God telleth the distressed people by the Prophet Jeremy,Jer. 15.9.If thou wilt separate the precious thing from the vile, thou shalt be as my mouth; and when we come to be as Gods mouth, there is no feare of our being not heard by him; but while our mouths are liker the feet then the head of the Statua in Daniels Vision, Dan. 2.33. consisting of iron, and clay, and not of gold, that is, while either revenge against our enemies, or reparation in our earthly dammages, take up the first places in our prayers, and not the purer ore of charity towards God and our neighbour, this sordid composure of our petitions, doth not answer that separation, which God conditioneth for an admittance to such a neerenesse as secureth our audiency.
S. Chrysostome remarketh, that the holy Magdalene was the first that came to Christ to seek pardon and grace; others sought health and sensible solaces in their first addresses, but she even [Page 227]in her first choice, elected the best part, and upon her kissing of our Saviours feet, B. Pet [...]us Dam [...]anus one of the Fathers raiseth an excellent instruction, That the two feet of Christ, doe mystically signifie Mercy and Judgment, both which must be kissed in order, for the fixing upon the one alone, may produce a temerarious secur [...]ty, and on the other single, may suggest a timerous despaire. And in conformity to this method, I may propose to you such another in your prayers, to lay them alwayes first at the feet of Christ, before you raise them up to his hands; that is, to direct your requests first to the pursuit of mercy, and remission of your sinnes, before you commit to them the solici [...]ing of any other solace, or benefit; and when your prayers have ascended by these regular gradations to the hands of Christ, 1 Ep. S. Joh. 3.22. If our heart doe not reprehend us, we have confidence toward God. having first opened your hearts in a sincere confession of your sinnes, you may with far more confidence expect the opening of his hands, in answer to your necessities, by this warrant of the beloved Apostle, Si cor no [Page 228]strum non reprehenderit, nos fiduciam habemus ad Deum. This is then the first attention, whereunto we must addict our minds in all emergencies of publike or peculiar calamities, to purge our soules by a faithfull perquisition of our lives past, and by a profound sorrow for all our faulty actions, or fraile omissions; we must first sue for the washing and cleansing of our hearts, before we propose to God the wiping away the tears from our eyes; and in this order we may hope to attaine to that safe posture, wherein the Spouse proclaimes her security, Cant. 8.3. having Christs left hand under our head, and his right hand embracing us, that is, by S. Gregories exposition, to have his left hand holding and sustaining our head, so as to preserve that from growing dizzie or confused in all the agitations and circumvolutions of this world, and his right hand embracing and cherishing our hearts, with the delicious promises of eternall rest and stability.
This is then the soundest advise I can present you, respecting your readyest [Page 229]consolation, to intend primarily the casting out of every small mote out of that eye, (which our Saviour meaneth, when he saith, Luk 11.34. If it be simple the whole body shall be lightsome) before you sue for the casting off those beams, which may chance to lye heavier upon your carnall eyes, then the other; for sensible afflictions doe commonly weigh more in our degenerated nature, then spirituall onerations; and yet there is truly so much difference between these two burthens, as they who are discharged of the malignity of the last, feele little the gravity of the former; and they who remaine charged with their sins, and have their sufferings sequestred upon their Petition, are to be feared as sunk into that depth of Gods displeasure, where they are neerer stupefaction then degravation; for it may be God taketh off his hand, in the sense he said to the Prophet Esay, Why should I strike you any more? Esay 5. This release is the unhappiest of all impositions. Let none then account themselves gratified by the relaxation of [Page 230]their sensible taxes, while they are conscious of any grosse immunditie, which the waters o [...] affliction have but run over, and not removed; for in that case, what is left is the misery, and what is taken off was the mercy misunderstood.
But though we ought not to recurre to Christs promise of ease and refection, assigning it first to the redresse of our temporall grievances, yet subordinately we may hope for their alleviation. And certainly we shall finde, though not an immediate, yet a consequent deliverance from their incommodities, for all weights are easie, or grievous, by the proportions of strength, and ability are found in the bearer, so that to adde such a degree of force and capacity as may make a great masse, an easie carriage may be truely said to be a lightning and discharging of the bearer. And in this manner, we are alwaies relaxed in our sufferings, when we are disburthend of our sins; for Christ gives alwayes upon our casting off our crimes, a proportion [Page 231]of strength, commensurate to that weight we are to beare in all sorts of tentations, so as being furnished with this ability, adequate to our charge, we may well be concluded eased, by this extenuation of our burthens; for being thus entred into Christs yoke, we finde that gentle, and our cariage very portable: God doth then give vertue, and vexation concomitantly as the Apostle affirmeth, God is faithfull, 1 Cor. 10.13who will not suffer you to be tempted above what you are able, but will make also with temptation, issue, that you may be able to sustein. So that I may safely promise in Christs name, what he did to his Disciples, when they were entering into the lists of persecutions, that all these signs shal follow all those, who do intirely strip and devest themselves of the pressures and incumbrances of their conscience, They shall take serpents in their hands without offence,Mar. 16.27and though they drink poison it shall not hurt them, though they remain incircled with the thorns and stings of affliction, they shall not feele any noxious sharpnesse, or asperity in them, and [Page 232]they shall drink of the cup of sorrow, without any aversion, or nauseousnesse, but shall rather cheerfully pledge Christ in it, saying in conformity to him, shall not we drink of the Cup which our Head hath given us? And this cup which the Psalmist calleth the Wine of compunction, shall then have a much better relish then that of Babylon, which we have eased our hearts of. For as the Holy spirit saith, Pro. 27.7. A soule that hungereth taketh all bitternesse for sweet, and such soules Christ calleth blessed in their hungering, and thirsting; and yours, after this pious motion, and exercise, in resorting to this call of Christ, and unloading themselves, of all their spirituall onerations, will certainly get this good appetite, which our Saviour calls a blessed hunger, and shall be satisfied with present peace, and tranquility of spirit, and an hopeful expectation in a future blessednesse. The sooner then, and the sharplyer we deplore our sinnes, the readier and greater deduction we make from all our other sorrows, according to the [Page 233]assertion of the Apostle, 2 Cor. 7.10.The sorrow that is according to God, worketh pennance unto salvation, that is stable. Upon which words S. Chrysostome saith excellently, sorrow is given us not to grieve for any thing we cannot remedy, and so it is onely a receipt for the cure of sinne, for it augmenteth all other evills whereunto it is applyed, and recovereth us onely out of that extremest of all mischiefs. Therefore sorrow was onely made for sinne, out of which it was first extracted, and so like a moath corrodeth and consumeth the matter that produced it. And this holy corrosive, is so powerfull, as it will eat away not onely all the dead flesh whereunto it is applied, but even take out, and obliterate the foulest brands can have been impressed upon our hearts.
Therefore if any for feare of a little burning in the hand, in the heat of these times, hath chosen rather to stigmatize his heart with the marke of apostasie, let not even such a desperat character, doubt of an effaceing by the virtue of sincere contrition, for as soone as it is [Page 234]rightly applyed, the operation is unquestionable. Let not then any such, set Caines stamp upon this his first brand, for could Judas have applyed this corrosive, he needed not have used his cord to suppresse the noysome stenches of his conscience. This receipt would have broken his heart so happily, as to have kept his bowells from bursting; for we know that a broken and contrite heart, repayres even all her owne breaches. If in these evill dayes then, there should be any that hath done worse then the disciple, that left his mantle, and fled naked to save himselfe, for if any to save their clothes, and coverings of conveniencyes, should have left Christ, and have joyned with the party armed against him, yet even he is called by this voice of Come all ye that labour, to come back, and unload himselfe of this unfaithfull pusillanimity. No weight that sorrow can bring in, can be too much for him to take off who carieth all things by the power of his word, and whose mercy is above all his works, and consequently [Page 235]must needs be far above all ours. Wherefore Despaire seems miserably to vie against the superiority of Gods mercy; in this accursed dejection there is this derogating contention, whereas faithfull sorrow hath alwayes an obliging confidence. He therefore that cannot find in his heart to give so much as sorrow towards the redemption of his sinnes, ought not to expect so much as pitty even in their eternall vindication.
Wherefore in this particular prescript of Consolation, I may aptly say with the Apostle, 2 Cor. 7.10 2 Cor. 2.Who is it can make me glad, but he that is made sorry by me? For the efficacy of all I can minister unto you, dependeth upon your orderly application of this godly sorrow for your sinnes, which may reconcile you to the man of sorrow, who under that notion, was the mediator between God offended, and man condemned, and so admitteth not even his owne merits to mediate peace between God, and man, after his offending him, without the intervention of this sorrow of man; [Page 236]so that this house is as much better then that of feasting, as reparation of a house is better then ruining, in so much, that though you have no other house left to put your heads in, this of penitence (which it may be the ruines of your other have built up for you) may prove such a receptacle of peace, and rest, (when your sinnes are rased, and demolished) as you shall confesse in comparing the change of houses, that Your bricks are fallen down, Esay 9.10.and you have built with square stones, and have by the hands of this holy contrition, converted your ruinous tenement into reedified temples, from whence all the devout fighes, are breathed up as an odour of perfume unto heaven; and as the fire which was to light the odours upon the table of Incense, was to be brought from the Altar of the bloody Sacrifices, so the incense of our prayers, and petitions must be kindled first by the ardency of our sorrow, and contrition for our sinnes, (which answer to the outward, and first Altar.) From thence the fire of all our zeale [Page 237]must be first taken, that is, all our petitions must take their rise from our penitency, and when they are offered up in this order, they doe often impetrate more then they sollicite, for they obtaine not onely spirituall acquiescence, but even temporall refreshments. We must remember then, that this holy sorrow is a kind of spirituall Baptisme, which is the first gate of the Church triumphant, through which all our requests must passe up to the altar; so that we shall doe well to set this inscription of the Psalmist upon this portall of contrition, Psal. 117.20. Open ye the gates of justice to me, being entred into them I will confesse to our Lord, this is the gate of our Lord, the just shall enter into it. Aperite mihi portas justitiae, ingressus in eas confitebor Domino, haec porta Domini, justi intrabunt in eam.
Besides the obligation of this method which I have remonstrated to you, there is a satisfaction resulting thereout, which may be very agreeable to many, who may be tempted to perplex themselves in search and investigation of the causes and irritations that have moved God to these severe examinations of you. For when you [Page 238]recollect your comportments in the former times of more serenity, if in the audit of your consciences, you finde these old debts of an abuse, and insensiblenesse of that calme, you neede study no farther the matter of these meteors, which was then exhaled out of the fatnesse of your earth. Let every one therefore turne over his owne records, and consider respectively to his condition, what mundanities, what riots & excesses some can charge themselves withall; others with what avarice, worldly wisdome, and over temporizing they can impeach themselves; others of what indevotion, tepidity or scandall they can endict themselves; and they who find themselves standing convicted of these recusancies and inconformities to the Laws and Statutes of Catholike Religion, let them not wonder to see these heavy fines set upon them; for even the lightest of these misdemeanours, deserveth a higher amercement then all your temporalities can be extended unto. And truly I am afraid, upon what I have heard of [Page 239]these latter times, of moderation and indulgence, that it may be too truly said as the Prophet Esay did, Esa. 26.15 Thou hast been favourable to the Nation O Lord, thou hast been favourable to the Nation, wast thou glorified? in no unlike occasion, Indulsisti genti Domine, indulsisti genti nunquid glorificatus es? And if you find your selves lyable to this impeachment, you need enquire no farther for a cause of this judgement. It is a harder taske of the two, the giving a reason of Gods trusting you with this second mercy, as I may well term it, of paternall correction, after your having abused your first trust of the indulgence & benignity: so that while you examine your cōsciences, you may not only find a reason of your present afflictions, but that reason may disclose to you this secret, of their being such graces, as you wanted most. For surely if these infirmities, (which I may well call a spirituall scurvy) were growing upon you, ease, repose, and stilnesse would have much advanced this disease, and now this revolution, and exercise, (joyned with the grace of him that ministers them) is very like to stay, and cure this surreptitious infirmity which [Page 240]creeps in likely into the softnesse and conveniency of life; and God knoweth when to work upon our nature with Simples, and Benedicta, (as Physitians say) and when to use Mineralls. And we find by experience, that this kind of steele is the proper key to this sort of obstructions and opilations in our minds, of slacknesse, desidiousnesse, and indevotion. Therefore you may well apprehend, the hardnesse of your present conditions to be ministred to you, as remedies of some indispositions, breeding by the softer qualities of other times. I beseech you therefore to conceive your selves in a course of Physick, wherein nothing but your own ill diet can render it inefficacious, as I hope I have before competently remonstrated unto you.
Upon these reflections I hope in God you wil confesse with the Psalmist, Lord thou hast not dealt with us according to our iniquities, Psal. 102.10. and not fall under the censure of S. Ambrose upon the persecuted Catholikes of his time, who complaines, that Vidi multos humiliatos, sed [Page 241]paucos humiles; that he had seen many humiliated, but few made humble. But we confidently trust of you better things, and neerer salvation, although we speak thus, and that you will resolve with S. Paul, Phil. 1.19.That these things shall fall out unto your salvation, by the subministration of the spirit of Jesus Christ; and determining to rectifie all your former bendings and deflections from the straightnesse of your Religion, every one of you may make his Catholike Protestation,Phil. 1.20.Now Christ shall be magnified in my body, whether it be by life or by death, acknowledging to God this great toleration, how that after your having been unfaithfull in the menaging of his indulgencies, he would be pleased to give you occasions, to redeeme that forfeited time, by a virtuous correspondency to his present designe upon you, in exhibiting patterns of constancy, longanimity, and fervour, in all your tentations, in order to the magnifying of the grace of Christ, appropriated to the Catholike Church; to the doctrines whereof, you may peradventure [Page 242]sooner reconciliate your enemies, by your practicall vertues of Patience, meeknesse, and charity, then we by all our rationall evincements. These your Apostolicall traditions, of joy in tribulation, longanimity, suavity in the holy Ghost, sincere dilection of enemies, may work upon those, that are never so averse and repugnant to tradition. Therefore as I told you before, you were all become Priests in one respect, so now I may say to you, in this relation, you are now made Doctors to promulgate the Catholike Faith, by the perswasions of your uncontroverted virtues. For me thinks what S. Paul saith, in comparison between the speaking with tongues, and prophecying, may be not unfitly applyed to your practicall parts, and our speculative reasons towards the conversion of the unlearned, 1 Cor. 14.27. and unbeleevers: For they who hearing the arguments of the Schoole, may be so uncapable of them, as they may account them madnesse, when they see all you Catholikes humbly and cheerfully accepting all your crosses, rejoycing [Page 243]in your prisons, singing Gods praises in the midst of the fornace, wherein not so much as the garments of your minds, your exteriour graciousnesse and composure are tainted by the flames, and that your zeal and charity to your countrey and your enemies are onely the more inflamed, in this your fiery tryall; these evidences, whereof the illiterate are capable, may convince them so, as falling on their faces they may adore God, and not their private spirits, pronouncing that God is in you indeed.
This is truly that sort of practicall reason which S. 1 Pet. 3.15 Peter saith every one should have ready to satisfie those that aske a reason of that hope which is in you; not the arguing & fencing with that sword of the Spirit, which is so hard to weild, even for the strongest hands; and so we see, how unhappily the children of this age cut and wound themselves when they are so bold with it. You are not set by the providence of God, so dangerous a taske as to wrastle with all arguments may be set upon you, (the [Page 244] Church hath her proper champions for that exercise) your part is to exhibit demonstrations of the vertue of your faith, by the practices of the verities you receive from a sure hand, (your Catholike Mother the pillar and strength of truth:) That as the Prince of the Apostles adviseth his Disciples in your conditions, 1 Pet. 8.9. you may be all of one mind, lovers of fraternity, modest, humble, not rendring evill for evill, nor curse for curse; but contrariwise blessing, that in that which they speak ill of you, they may be confounded which calumniate your good conversation in CHRIST. This practical part of your Religion is that which falls within every one of your capacities; this is the good fight you are to fight, wherein you are not disarmed by being manacled. For me thinks I may say as Seneca did of Seaevola, That he was happyer in suffering, then he could have been in acting; as it is a more admirable thing to overcome an enemy by suffering the losse of our hand, then by that of striking with it. So this your suffering estate may prove more successefull to [Page 245]you then that desperate design of some few acting many years agoe, which no good English Catholikes doe justifie; for by your patience and equanimity, charity for your Countrey, in all your losses and sufferances, you may perhaps overcome, that is, sweeten and mitigate the fiercenesse of your enemies, by the most admirable, and most Christian way that can be projected. And thus proving your selves innocent of those combustions wherewith you are charged, you may become holy incendiaries of true zeale and charity in your Country, by these virtues shining and flaming in your sufferances.
In the close of this proposition to you, I must recall to your memorie, that as by these evidences of your solid virtue you may adorne the doctrine of our Saviour God in all things, so there is no accesse unto these holy dispositions, but through the entry whereunto I have directed you, of humble, and sincere sorrow, and contrition for your sins, whereof I shall not now need to inlarge any advises, since it is a subject [Page 246]well handled by every body, though the precepts are seldome well observed, even with the help of affliction to enforce them. Therefore I must close up this point, presenting you with part of the three childrens prayer, upon the occasion of their tryall in Babylon, which may be apposite in many circumstances to your conditions, in regard of the terrours and comminations you are now exposed unto, Dan. 3. Because O Lord we are diminished more then all nations, and are abused in all the land this day for our sinnes, and there is not at this time nor sacrifice nor oblation, that we may find thy mercy, but in a contrite mind, and spirit of humility let us be received, so let our sacrifice be made in thy sight this day, that is may please thee.
CHAP. X. Instructions in the duties of fraternall dilection.
SUpposing you now purified by this Christian ablution of sincere penitence, having had, as the Apostle saith, your hearts aspersed with this cleansing water, I will lead you to the Altar of Christ, to make your oblation of Charity to your brethren, as well as to those who are but your half brothers, being of a diverse mother, as to those who have their uterine fraternity with you, as children of the Catholike Church. And because there are two principall articles of your present examination, your behaviour concerning the domestikes of faith, and your discharge of the duties of your faith, relating to the aliens of Israel, I conceive it very pertinent to my subject, the endeavouring by the grace of God, to present you [Page 248]some brief animadversions in these two Christian offices; and your present conditions, facilitate your compliance with the first, as they bring impediments to the correspondency with the later of them; for the association in sufferings, conducteth to the straightning of the bands of Charity, between persons thus combined; but the pressures of afflictions doe naturally loosen and relax our minds, in those tyes, whereby Religion conjoyneth our Charity to our enemies; so that this unfortified part of our nature, requireth a strong guard of Grace to defend it, against our spirituall enemy, when he stormeth it by the injuries of our owne brothers, and headeth his fiery darts, with the asperity of our owne former friends. When the great Maligner of our nature, bringeth in such enemies for the imbraces of our charity, we had need have our brests well stored with those flames which many waters cannot extinguish, when streames even of our owne blood, Cant. 8. are thus powred out in enmities upon them; and it requires [Page 249]surely much of that love, which is stronger then death, to return love to that animosity against us, which is so much stronger then nature in friends, and brothers. In this case, it must needs be specially requisite, that you who are thus assayled, by these most powerfull temptations, should be furnished with the armour of God, Ephes. 6. for no lesse then the shield of the Catholike Faith, to which is coupled the helmet of salvation, can be of proofe against these fiery darts, whereof there are now vollyes flying against you.
As touching the first of these two dutyes, I may say as Saint Paul saith to the Thessalonians in the like occasion, concerning the charity of the fraternity, We have no need to write to you, 1 Thes. 4.9for your selves have learned of God to love one another. The remisnesse of our vitiated nature in this precept, is commonly quickned, and invigorated by the same degrees, that a common persecution is strained upon us; wherefore I may trust even Vox populi, in these times to [Page 250]preach fervour to you in this practice. It will be then more requisite for me, to insist upon what the Apostle proceedeth to recommend in the same place, That you walk honestly towards them that are without. I shall then onely stay to set up some few lights before the shrine of this sort of Charity, referred to your friends, and fellow citizens of the Saints, Eph. 2.16. and domestikes of God, and proceed to the saying of the office more amply of the other part of Charity, the dilection of enemies. But indeed both these duties are but divers branches, which have a continuity and unity in the same shaft, before they part, and break themselves into these two severall armes, of acting for friends, and affecting of enemies, and so we cannot touch the one, without some report, and relation to the other. For these two exercises, are but lower and higher boughes, growing upon the same shaft of the charity of God powred forth in our hearts by the holy Ghost which is given us.
Heaven is the orbe of mans joy, and [Page 251]earth the element of his misery, and love is both the conveyance of man to heaven, and the consummation of his joy there; and the holy Ghost contriveth the raising of this our conducting love, very often, out of our consortings in the miseries of this life; for society in suffering here, exalts mutuall love, as communion in joyes, there, doth heighten reciprocall charity, which is some accession to the blisse of heaven. And in order to this, we see that the bleeding of the mysticall body of Christ, hath alwaies offered a kinde of spirituall cement to unite and compact the parts thereof. Whereupon the holy Ghost, who hath this commission to produce an union in the mysticall body of Christ, John 17.21, 23. resembling that of the Blessed Trinity, (whereof he is the union) as he performeth this effectively by love, so he raiseth this love very often instrumentally by persecution. For we know in those times, when opposition to this tender body was most fierce, this union was so firme, and indissoluble, as the holy Spirit seemeth to glory [Page 252]in this operation, as having wrought this similitude of unity so perfectly, as he pronounceth The multitude of beleevers to have had one heart,Act. 4.32.and one soule; so that here was that similitude accomplished in them, which Christ asked thus of his Father, for the beleevers in him, Job. 17.22 that They may be one as we also are one. For this seemeth a good resemblance of that union is in the Blessed Trinity, wherein there is distinction of Persons, and unity of Essence, since here, the multitude consisting of divers persons, were all one heart, and one soule. This simplicity, and unanimity slakned, even in those times, by the same degrees that the pressures which lay upon this arch of the Church, were lightned, and removed. But in all times we finde that a common persecution hath in some measure straitened and combined the minds consorted in that band of Religion, which is the cause of their pressure, and gravation. So as we cannot doubt but these times have in a good proportion closed, and compacted more your hearts in a mutuall [Page 253]zeal, and charity towards one another; which unity of spirit is very sutable with the uniformity of your Religion, and no violence can suppresse a free exercise of this act thereof. And as this sort of communication to one anothers necessities, is a means left you still to exercise your charities, so I hope in God, you are very faithfull, and active in this commerce with one another, and that both sorts drive a greater trade of charity in your severall faculties then ever.
Those who have beene in the office of giving materiall almes, doe now I hope endeavour to compensate the losses of the poore, Pro. 19.17 He lendeth to our Lord that hath mercy on the poore, and he will repay him the like. who are Gods receivers, by proving themselves, the devouter, and better beggers of God, releefe for the common distresses, and they who have received much from others upon Gods tickets, do I hope now bring them in to God more fervently then ever, showing him what they have received upon his account, and so may be earnest solicitors, for the payment of that Interest, which they [Page 254]doe witnesse to be due upon this contract of the holy Spirit, Faeneratur Domino quí miseretur pauperi, & vicissitudinem suam reddet ei; and thus both parties, may still commerce for their severall accommodations, those who have beene Gods creditors, in the sense aforesaid, may seeme more sensible of the suspension of this quality, then of their personall deprivements, and may most zealously intercede for the supplying of that office by some other means; and those who are miserably distituted now by the obstruction of this conduit of reliefe, may be so gratefully zealous, as to intend more the bringing into God the accounts due to such ministers of his, as stand now suspended, then their owne private suppeditations, and both shall by this means, hold their proper parts in this consort of charity, the one shall forget their good works before God, and the other shall remember him of them.
Thus spirituall good works, may still multiply among you, while the [Page 255]one part of you sorroweth most for the intermission of the practicall ministry of them, and the other feeleth more their religious gratitude to their distressed benefactors, then their private grievances. And this kinde of weeping, in your widowes, and shewing the coats and garments which the Dorcases were wont to make them, Act. 9.59. who are now dead to that function, is one of the likelyest meanes to obtaine their resuscitation, and re-instating in that condition. For as the Wiseman saith, It is an easie thing for God to accommodate the poore. James 5.11. Facile est Dec honestare pauperem, and the Apostle S. James proposeth Jobs temporall resurrection and restauration as an object of comfort to faithful expecters of Gods time; and therefore these two duties faithfully performed by both your conditions, may make the highest poverty amongst you abound unto the riches of simplicity, the which may also intercede so powerfully for the other part, as it may prove such an Angelicall mediation as is spoken of in Job, Job 33.23.If there shall be an Angel speaking for him, one of thousands to declare mans equity, [Page 256]he shall have mercy on him, and shall say, Deliver him, that he descend not into corruption, I have found wherein I may be propitious to him; the voyce of the poore, bringing in these testimonies of their former equities for your Jobs, (whom their friends doe not know sitting in the ashes of their consumed fortunes) these I say that have not made the eyes of the widdow expect, nor have eaten their morsell alone, such bills and evidences brought in to Christ, as debts wherewith he hath charged his person, may perhaps procure Jobs latter daies, for such who have passed thorough his first estate, and are now sitting in his second translation. But in all cases, these notes of the hands of the poore shall be sure assignments for that better and permanent substance which the Apostle saith is their inheritance, Heb. 10. of those who have susteined a great fight of passions, and have had compassion on them that were in bonds, and have taken the spoile of their goods with joy. For which reason this mutuall commerce of spirituall [Page 257]charity, is that I now recommend unto you, for the exercise of fraternall dilection; that while you cannot turnish the Altar without the veyle, with the fat of your flocks, you may the more largely serve the table of Incense, with these odours of internall charity.
What I have said in way of direction to these interiour acts of charity, is to extenuate the paines of those Tobiasses, who it may be are now reduced, from being almoners to be their owne almes-men, having scarce left for their support that which was heretofore their waste, that ran over, and fed their brothers. But I doe not intend this as a dispensation to any, who have yet any thing left which they may prudently deny themselves, in contribution to the releife of such, who have no portion of subsistance. For now every one should square his mind, by the new modell of these times, and the same clay that the potter hath beene pleased to turn from a larger into a lesser vessell, must attend to his present [Page 258]forme, and not reflect upon his other measure, and designe his charity upon his proportion of selfe-denyall, not upon his present possessions, estimated with the requisites of his former condition: & thus, every one should now be the best husband of the state of poverty, to improve that to the highest rent of merit it may be raised unto, which is to be done by straining somwhat, even upon their incommodities, to minister to the more pressing necessities; so that every one should now tax their owne state of suffering, with some voluntary imposition, laying upon it the privation of some part of what is remaining in their power, offering it up to the common necessity; and thus every crumme, given out of your owne crums, will be no lesse a Pacifike offering, then heretofore your whole cakes of fine floure covered with oyle, which were then (it may be) the crums of your tables; and by this ingenious way of manageing the fortune of poverty, you may make out of it, the complete benefit of all your former fortunes, [Page 259]for thus, you give still all you ever had to dispose of. For you prove manifestly, that you would still distribute what you had done formerly, when you give what you cannot well spare. So that before God you appeare offering more then ever, when you must rob your nature to be able to give any thing. And thus you exercise two singular virtues in one act, Charity, and mortification; and if almes and fasting in their owne nature, are so acceptable to God, how much must they be endeared, by this supererogatory circumstance, when we are faine to impose fasting on our selves to raise almes for others? I humbly therefore recommend this excellent oeconomy to all such, as have yet a stock capable of this improvement. And though this may seeme somwhat asperous to nature, to presse her thornes farther into her, yet this may be sweetned, when it is considered, that we are members of that head, who trod much harder upon all the thorns he felt then was precisely requisite; when we ponder, [Page 260]how he that was richer then we can conceive, made himselfe poore, that by his poverty we might be rich, can it seeme rigorous, when we are involuntarily made poore, willingly to make our selves a little poorer, that by this our poverty he may be somwhat more accommodated? For we know, the nakednesse we cover, and the hunger we stay, never so little, is all referred to his solacing; and he tasts much better a little that we take out of our owne mouthes, to give him, then much more of the leavings of our satiety. Every cup of cold water taken from our own thirst, and given to his, is turned into the best wine of the feast, by another manner, then that of Cana, for here Christs receiving it, maketh the conversion, and every one shall see this kind of Charity, acknowledged in that best species, wherein Christ shall owne the having received his refreshment.
Upon this reflection, let none omit this conjuncture of acquiring that merit, with a little, which in the fulnesse of his fortune he could not have had [Page 261]for a great deale more; for to suffer himselfe, in the act of giving to others, in other times of plenty, would have cost him much more, and no circumstance can more enrich practicall charity, then an intermixture in it of our proper patiency, or self-distressing and incommodation. Wee know Christs judgement upon the Widdows donative, given out of the abundance of her heart, and the penury of her substance; and Gods remuneration to the Widdow of Sarepta, who did not consult her owne wants, when the Prophet stood in need of part of her substance; and we may from hence derive a good inference, for the esteeme of this sort of charity, wherein acting and suffering are conjoyned, since God was pleased to be served by it, for the reliefe of his dearest friend upon earth, Elias, rather then to imploy still his owne immediate hand, in the first miracle of feeding him in the torrent of Carith. 2 King. 3.17. For God could have furnished water there still, as easily as bread and flesh before the torrent was dryed, [Page 262]therefore he seemed to have transported Elias expresly, to give an occasion for the acting of this disposition in the Widdow of Sarepta, as thinking this virtue worthy the sharing with the miracle of his preserving the Prophet, and so he joyned his reward of this charity, in commission with his love to Elias, making the charitable Widdow partner in the benefit of this second miracle, of multiplying the floure and the oyle for both their sustenances. So as we may say, Gods love seemed equally divided here, between this charity of the widdows heart, and the admirable sanctity of the Prophet.
May I not then safely recommend to you this way, of making the best of your estate of sufferings, by retrenching somewhat that is left in your power, to offer still to God upon his Altars, of your more distressed brothers? And these cares of corne offered up as first fruits, even out of the gleanings you now live upon, will certainly have the vertue of that grain of wheat, which falling into the earth bringeth [Page 263]forth very much fruit; for though I cannot make you the promise which Elias did to the Widdow, yet I may assure you as S. Paul did this kind of fidelity, Heb. 6.10. God is not unjust that he should forget your worke and love which you have shewed in his name, which have ministred unto the Saints, and doe minister. Let every one then that hath any competent stock left whereon to make this assessement, lay some little tax upon it, toward the succor of the common indigency. You have models before you of weekly meales, upon worse occasions, and this surcharge of incommodity rated by your own will hath most affinity with the dispositions of Christ, who indured because he would have it so, as the Apostle saith, Oblatus est quia ipse voluit; So that I may fitly say as Saint Paul did to the Corinthians in this same perswasion, 2 Cor. 8. I speak not as commanding, for it may be this solicitude is without the obligatory precept of charity, therefore as he saith in this point, I give councell. 2 Cor. 10. [...] For this is profitable for you who have begun not [Page 264]onely to doe, but to be willing; whereby it may be inferd, that the willingnesse in this act of charity, over-prizeth the materiall value of it; wherefore a little now taken by your owne wills, even from your necessities, to give to other greater exigencies, out valueth a great deale overflowing from your former replenishments.
I beseech you then hearken to this advise of the Apostle of growing rich in good workes, 1 Tim. 6.9. for your present conditions doe not disable you, since the abatements in weight are made up in the species of your charities, which are all refined gold, when they are thus drawn out of the fire of your necessities, and so you may now make with a little, as much friendship towards your being received into the eternall Tabernacles, as when you had more of the Mammon of iniquity to make a greater number of friends. And thus while you are freed from all the temptations of riches, you are possessed of their greatest advantages. Old Tobyas saw this light in all his darknesse, and [Page 265]poverty, Toby. 4.8. when hee counselled his sonne, As thou shalt be able, so be mercifull, if thou have much, give abundantly, if thou have little, study to impart also a little willingly, for thou dost treasure up to thy selfe a good reward in the day of necessity. And they who thinke seriously on that great day of necessity, will thinke little of their momentany incommodities, but in contemplation of providing their part in that day, will easily offer with Saint Peter, John 13. not only their feet, but even their hands, and their heads to the will of their master; they will not onely disperse faithfully what they can spare conveniently, but also deny their owne wants somewhat of their demands, to supply greater necessities which call to them in the person of one much worthyer then themselves, one from whom they have received themselves, and from whom they expect himselfe for retribution; O, how blessed a thing is charity, that hath no lesse then God for the subject it worketh upon in time; and no lesse then the becoming like God for the salary in eternity!
CHAP. XI. Of the dilection of enemies.
THis last tincture whereinto we have now infused the minde, is very neere the colour of the more perfect dye of Charity, ingrained in the love of enemies. For this disposition exerciseth it selfe upon our friends, in a respect, wherein they have sometincture of enemies; as th [...]irs, when the acting of our charity requireth such a crossing and offending our selves as to strain our owne sufferings upon our selves. Then our fellow sufferers, who demand this selfe-distressing, are in this regard adversaries to our nature, that repugneth against incommodity, whereby our friends in this case, may be said to be proposed to our love with some colour of enemies upon them. So that they who overcome their nature, in this aversnesse to offend, [Page 267]or incommodate themselves, in preference of the ease of their fellowes, are well advanced towards the loving of such direct enemies, as doe violently impose sufferings and prejudices upon them. For they are already half way, being arrived at the loving them, who are the occasion of some sufferings, and inconveniences unto them, and so the other moiety is the easilyer reached, which is but the loving all that contribute to their injuries, and offences.
And such, who are thus rectified in the sense of the matter of sufferings, are well prepared to advantage themselves by all the manners of them; for having their senses exercised, as the Apostle saith, in the discernment of good and evill, they will facilely accommodate themselves to the measure of evills, whereby they are to be exercised, being perswaded that the proportions of spirituall goods, are raised to them by the same degrees, that the difficulties of their performances are heightned against them; so when they [Page 268]are to straine their charity up to the love of all enemies, and maligners, they doe not deliberate so much upon the pleadings, and redargutions of their nature in this case, but resolve upon the expresse precept of the author, and Judge of nature, who maketh this love of enemies, a necessary concomitancy with all our good offices to friends, to form that complete summe of Charity, which we are to account to him, wee owe our redemption, paid in this species of Charity to enemies; and if even when we were his enemies Christ reconciled us to God by his dying for us, Rom. 5.10. we may well be reconciled to this kinde of love, to which we owe our eternall life.
Considering then our obligation to this sort of love, we may say, our uncomplyance with the love of enemies, falls under the same vice as our unworthinesse to friends; for it must needs be an high ingratitude, not to correspond with that quality, whereunto we owe our redemption, which is the love of enemies; and it was not severity, [Page 269]but even excessive charity to us, that imposed this love upon us, for it was ordained by Christ rather to assimilate us to himselfe, then to sentence us to a penalty. And to cleare this point to us, he hath set this love under such a relation, as may justly make it agreeable, even to our nature, our enemies being proposed to us as fellow-members of his body, for it is under that notion, he enjoyneth us the loving them, not in the respect of their being enemies.
So that when our reason examineth this injunction, we may finde, that this excellent virtue hath not so much as an ill aspect, to avert us from it. For when we look upon Man as the image of God on the one side, or as the copie of Christ on the other, either of these sides of the medall, are lovely objects in Christians, who have this double signature of God upon them, and so cannot be prospects of aversion on either of their sides, for this colour of enemies, is but as it were an over-lay of colly upon a statue, which doth not alter [Page 270]the forme, and this ill colouring is cast upon the figure of man, by the hand of the enemy of his nature; the which foule cover we are not required to love, for as men offend and injure one another, they are the devils engins in that respect, not Gods images, and therefore simply as enemies they are not presented to our love, for so they are ills, which God cannot recommend to us, but the vitiating of our nature doth not efface the character of God in it, and that is the object of our love in all men. So what we are obliged to love, hath the impression of good, and amiable upon it, if our passion doe not stay upon the superficiall deformity, appearing in our enemies, which exteriour supervesture is the devils artifice, not the work of God; therefore our minds looking upward to God, pierce this veyle of private injuries, and look through it either on the image of God, or upon the figure of Jesus Christ, in which they see the injuries they themselves have done him born with love; and moreover, they [Page 271]find this charity of suffering patiently the same provocations reflecting to them a new love from Christ; And thus there remaines nothing unlovely in his view of enemies.
After all these considerations, how deplorable is it, that there are so many Christians, of whom we may say in the point of this precept of loving enemies, as the Apostle saith of the Jewes, in respect of the Gospel unto this present day, when this commandement is read, 2 Cor. 3.14.a veile is put upon their hearts, for a great part of Christians are as studious to find evasions out of the unpleasing sense of this precept, as the Scribes and Doctors of the Law were unfaithfull in the explication of the commandement of loving our neighbours as our selves, and out of which this position of Christ is naturally deduceable. And yet the depraved natures of the Scribes, would extend the love designed by God to all his images, no farther then the twelve Tribes; nay within this circle they made a second circumscription of their loves within the tormes of mutuall friendship, [Page 272]teaching that their loves were not obliged to goe further, then to a correspondency to them that affected them, and against others that provoke their passions, they let them loose upon them; in this prevaricating sense of Gods commandement, Mat. 5.4. our Saviour we know found the people, when he reproacheth them the being mis-led by this license apprehended, of hating their enemies; wherein he rectifieth them, commanding them in expresse termes to love their enemies, and to doe good to those that hate them.
Therefore Christians, who have not this latitude of the term of Neighbour, to shift senses in, (being positively restrained, and coupled as it were in this bond of love with enemies, by a formall command of their Law-giver.) Since the subject whereon they are to act this charity cannot be mistaken, are very studious, to mitigate to their vitious nature, the displeasing part of this order, by restraining this love in the proportions, whereof, they [Page 273]cannot dispute the adjudgment to the persons, and therefore many are very inquisitive in the kind, and the quantity of love assigned unto enemies; so as now a dayes they, who are as willing to justifie themselves as the Lawyer in the Gospell, Luk. 10.30 and cannot aske the Church this question, who are we to love? since the case is so plainly ruled, as the very Samaritans are not excluded, now they put her this case, how much are we to love our enemies, and what exteriour testimonies are we obliged to render of our Charity?
The rule of forgiving enemies, is so much exempted from dispute among Christians, as they dare not claime of God any discharge of their sinnes, but by the measures of their own compliances in this duty. Our Lords Prayer, hath set this condition upon all our petitions for mercy, to aske our reconciliation to him only in the same degrees we are conformable to this order, of our releasing the debts of our offenders. You then who sue to God still in the Lords Prayer, cannot be undisciplined [Page 274]in the precisenesse of this duty of forgiving enemies. Those who make little use of this forme of prayer, may have more excuse for their pretermitting this observance, and so are likely to give you the more occasion to remember this duty, wherein your faithfull discharge will provide you a better condition, then any have that are so truly unhappy, as to furnish you with the matter of this excellent practice, wherein these times afford you the means of exercifing this fidelity in the suptemest degree, which is in the forgiving of friends, and kindred. And in this case holy King David testifieth the difficulty, and consequently meritoriousnesse of the act, when he faith, If myenemy had spoken ill of me I would verily have born it, but when his guide, and his familiar was the tempation, he professeth, that was the greatest stresse of weather his charity could be put to steere her course in: and as this case was figurative in David, so we know it was accomplished by Christ upon the provocation of the [Page 275]man typified in the Psalmes, in these words, Of him who had walked in the house of God with consent, and how did Christ behave himselfe to this man? He received him with a strange benignity, treating him still with the termes of familiarity, and love, Mat. 26. Friend wherefore art thou come? Amice ad quid venisti? That even under that notion of a perfidious friend, which is the most demeriting irritation of our nature, he might exhibit to us a pattern of this perfection, of forgiving injuries.
But alas! too many are proner to follow David after the letter in this case, then the Sonne of David after the Spirit, and apter to take these words from Davids mouth, Psal. 4.16. Let death come upon them, and let them get downe quick into hell, then to draw their copie from Christs mouth, of meeting with a kisse, and receiving Judas with Friend, Wherefore art thou come? Whereupon it will not be alien from our subject, to cleare David of those suspitions of animosity, of which he may be indicted upon the letter of his expressions in this and divers [Page 276]other encounters with his enemies. For in this case, the blind and the lame doe often resort to this City of David to take sanctuary in his precedent, for many intemperate asperities in these occasions.
Wherefore to vindicate David in these imputations, we must understand all the literall imprecations we meet in his mouth, in one of these three manners: First, that his maledictions in some places are by way of prediction of what shall happen to his enemies, not in order of his prosecution against them, Psal. 9.18. as when he saith, Let sinners be turned into hell, here he denounceth as a Prophet that sinners shall have this judgement, and doth not solicite this sentence against them, upon his provocations. In a second manner, they may be conceived as wishes, but so as the desire is not referred to the paine of the persons, but to the justice of the punisher; Psa. 57.11 as when he saith, The just shall rejoyce when he shall see revenge, he shall wash his hands in the blood of a sinner; this appetency of revenge is in order [Page 277]simply to the honour of Gods justice, for God himselfe doth not delight in the destruction of the wicked, but in the exercise of his justice; Or in a third sense, these wishes and optatives of evills may be assigned, and directed to the removing, and suppressing of the crimes only, that the persons may be preserved, and the faults abolished.
In one of these three senses, all Davids vehement insectations of sinners are to be accepted, and none of them afford any patronage of personall malevolence, or animosity against enemies; not under the pretence even of fighting under Gods Colours, and wounding them in this quarrell; For David being sincerely comprehended, suggesteth to us no countenance of any private malignity. Saint Augustine, (unto some who it seemeth sought to extenuate the foulnesse of those sinnes in themselves, wherein they had truly Davids precedent) answereth, that they who are bold to sinne, because David did, doe that which David did [Page 278]not, that is, sin by precedent, or seek to palliate his offence by example. I may then well say, that they doe much more perversly, that wrest, and bend David into a patronage of any rancour, or virulency to his enemies; for they must be guilty of traducing him, as wel as of transgressing the precept, when they, upon misconstruction vouch his authority for this licence of maligning enemies. I shall request then every one in all their desires, or prayers, respecting their enemies, to follow this unquestionable precedent of David in Non nobis, Psa. 113.9. Not unto us, O Lord, not unto us, but unto thy name give glory.Domine, non nobis, sed nomini tuo [...]a gloriam, and so you may glorifie God as well in your suffering charitably under your enemies, as in executing Gods judgement upon his enemies, when that shall be ordainded you, as the active part of your militancy for him.
Having given you this key to all the Psalmists imprecations, (which may be said to be the harder ciphers, the plainer they seeme in the letter and alphabet of ordinary curses and maledictions) [Page 279]I will cast back upon the two queres, which may perplex many well affected sufferers, which are, What degrees of interior love we are obliged to afford our enemies? Secondly, what actuall evidences we are bound to exhibit of this charity?
To give a solution to the first question, we may consider our love to enemies in three respects; the first is, as they are simply enemies, and we are not called to love them in this regard, for this were rather repugnant then consonant to charity, to love any thing in that respect wherein it is an evill, which the enmity it selfe of our enemies alwayes may be reputed. The second notion under which we may contemplate them, is, in the nature of men, images of God, or members of Christ, and in this consideration, we are bound in pain of the breach of charity, to love all our enemies, and to serve them with all the offices that appertain to this acception of them, that is, not to exclude our enemies out of those benevolences spirituall or temporall, we afford to the [Page 280]generall of our neighbours. The third maner may be, to consider enemies in this respect, of being moved with a particular affection to them, to such a degree as in reference to the love we owe God, we attaine to surmount and overcome the aversion of our nature, and to be touched with a sensible kindnesse even to our adversaries.
This excellent degree of charity is rather of perfection then of expresse obligation; thus much is onely of necessity required, that we prepare our minds, in case our enemies necessity should demand such an expression of our love, to render them this testimony of it. But the actuall conferring of this kind of love upon an enemy, for Gods sake, without the point of this necessity, belongeth to perfection, not precisely to the precept of Charity. What wee are then absolutely bound unto in the behalfe of our enemies, is, to remit entirely all their offences, and violations of us, never to pursue any reprisall or retaliation upon them, in reference to [Page 281]our offences, and to comprise them in all our generall charities distributed to our brethren, either in spirituall succours, or materiall supplyes, so as not to exclude any never so ill affected to us, not so much as by our wishes, out of any common benefit, which we dispense to our brethren, either in alms, or in any other accommodations whatsoever. These are the bands we are engaged in to our enemies by precept, which relateth to the interiour disposition of our minds to wards them; and so resolveth the first demand.
The second concerning what exteriour ministeries we are obliged to afford our enemies, is partly determined in this discussion of the first. But for more elucidation, we may proceed to deliver it to your further explicated. The particular benefits, and kindnesses then, with which we pleasure friends, as all sorts of solaces, and gratifications, which are the commerces of friendship, are not due to enemies, but in cases where their necessities and exigences require such correspondencies; [Page 282]as when our enemy hungreth or thirsteth, then the feeding and refreshing him is obligatory; and this rule holdeth in all other distresses of our enemies, consisting with the charity wee owe our selves. But beyond these cases of necessity, to straine the course of charity to pleasure, and accommodate our enemies, is passing into the upper region of perfection, which indeed is truly evangelicall. The other, in respect of this, may be termed but legall performances, remaining in the infirm and barren element of absolute obligation; for the bare defiring not to be overcome by evill, savoureth somewhat of the apprehending Christ but as ansterus home, Luke 19.12. An austere man. and proposing to bring in as much onely as will just serve for a discharge; but the industry to overcome evill with good, Loved much. relisheth much of the fervent Magdalens Multùm dilexit; and the forgivenesse of many of our injuries to God is assigned thereunto. 1 Pet. 4.8. Charity covereth the multitude of sinnes. For in this exercise of it we may justly say, Charitas operit multitudinem pecatorum.
[Page 283]Having shewed you the measure of the Sanctuary, which you are obliged to compleat, I doe not meane to countenance the giving no corollary, or surplus, but rather to solicite you all to presse downe the measure, and give it running over into the bosomes of your enemies, for in the same measure, the charity of God poured forth into your hearts by the holy Ghost, shall be meated to you. This spirituall Manna of charity differeth much from the materiall, in these properties, that if we doe not fill our Gomer, what we have gathered of it is so far from becomming our just proportion, as all we have provided, corrupteth and putrifieth, and all we lay in above the precepted measure multiplyeth and bettereth all our provision. For if we render any lesse then our precise obligation in this duty, all we present is of no acceptation, and what we offer above our debt, augmenteth and sanctifieth all the rest.
Whereupon I must beseech you to remember, that the love of enemies is not performed after the manner of gathering [Page 284] Manna in the Law, but after that, of managing the talent in the Gospel. For it doth not hold in this charity, 2 Cor. 8.15 that he who hath much aboundeth not, and he that hath little wanteth not, but this other rule is verified herein, that to every one that hath shall be given, and he shall abound, and from him that hath not, that also which he hath shall be taken from him, since any deficiency in the precepted part of this charity, which I have delivered you, invalidates all the rest of our performances. The least graine of malice to any one enemy, voideth all our acquittances in this obligation; and every graine of love given above measure, proveth an increase of our stock, 1 Cor. 13.7 Heb 6.9. We confidently trust of you my best beloved better things, and neerer to salvation, although we speak thus. as it is seed of new grace, which is the root of that excellent charity which suffereth all, beleeveth all, hopeth all, and sustaineth all.
Whereupon in order to that charity I owe you, I will put on S. Pauls confidence of his Countrymen, and say, Confidimus de vobis dilectissimi meliora, & viciniora saluti tametsi ita loquimur. I will beleeve that you doe play the [Page 285]good husbands in that stock you have now in your hands, of not onely forgiving, but loving enemies. For the ruines of your houses, and the destroying of your woods, afford you matter to make these coaies of charity, which I hope you heap upon the heads of your enemies, in continuall prayers for their resipiscency, and in a preparative disposure of your minds, to render good for evill to the extent of your abilities, unto all their occasions.
These are the coales of fire, the Apostle saith we should cast upon the heads of our enemies, Rom. 13.1 not in order to the aggravation of their faults, as some understand it, but referred sincerely to the kindling of their charity to God, and us. And this vertue blazing among you, is the most probable way to extinguish the flame of your persecution; for this ardent Charity may by the mercy of God fire your neighbours houses; and if the love of enemies take hold of them, you will partake of the operation of this vertue. And thus you may convince them of your undeserving [Page 286]the name of enemies, by doing them the offices of friends, in this cummunicating to them so excellent a vertue as charity to enemies; and while you thus benefit your selves, by your oppressions, if you infect your adversaries with Charity, you may introduce into the nation, the good husbanding also of prosperity, which oeconomy hath been little practised hitherto in all her secular advantages.
For alas! how truly may it be applyed to our nation what God reproacheth by the Prophet Esay, Isa. 57 12 Because I am holding my peace, and as it were not seeing and thou haft forgotten me.Quia ego tacens, & quasi non videns, & mei oblita es. Wherefore it will be an enterprise worthy your religion, to endeavour by the fervour of your Charities, to satisfie in some degree for the oblivions of your brethren; and thus in honour of the Catholike doctrin of Satisfaction; you may render it beneficiall even to the enemies thereof, while your abundance of Charity in this present time supplieth their want, your virtues defigning to appease God, 2 Cor. 8. as much as you feare their violences may incense him [Page 287]against the nation. So that if one part be liable to the exprobration of the Prophet, in forgetting God by the abuse of prosperity, the other may have this claime of the Psalmist to intercede for both, At the voice of the upbraider, Psal. 43.17, 18.and the reproacher, at the face of the enemie, and persecutor, all these things have come upon us, neither have we forgotten thee, and our heart hath not revolted backward.
When we find our loves then starting, or flying backward in the incounters of our enemies, let us remember this military discipline and rule, That there is lesse danger in fighting, then in flying; for very often wee overcome evill, by contending with good against it; and when we fly to evill, to bring that into the field against our enemies, though we master a Forreigne, we raise a Domestique enemy, which is the more desperate mischiefe; for even the successe of revenge kindleth those passions in our hearts, which demand [...] lesse their slavery for their pay, malice, anger, and intemperancy, remaining [Page] [...] [Page] [...] [Page 288]instead of auxiliaries to our enmity, owners of our hearts.
So that though it were in your power to overcome vice by vice, it were both the nobler and the safer way to vanquish it by vertue, and to imploy rather love, which is sure to be faithful, and to preserve an intrinsike peace, then to trust hatred, which is very uncertaine of any successe in offending others, and alwayes sure of injuring our selves. Christ Jesus, who had revenge more in his power, then his enemies had their provocations, would not countenance it by taking the least grain of it in all his life. He seemed neerer being angry with his friends, that but proposed any resentment, then with the strangers for their irritations. The sonnes of thunder were reproached of being strangers to his spirit, more then the Samaritans for being exercisers of his patience. So as in this case, Christ seemeth to have provided a cautionary instruction for us, against any eager promptitude in revenge, under the colour of his quarrell, because the edge [Page 289]of our owne nature, is so apt to be set upon the weapons we pretend to whet in his cause, when we are in a sharp prosecution of our enemies. The sword is commonly that of our own spirit, and the sheath only the Word of God, for we cover familiarly our private animosities with Gods assignations, when indeed we rather take God for our second in our owne differences, then combat sincerely for his designes.
This is a pravity so cleaving to our nature, as we may note, that Christs Disciples, who had heard so many inculcations of this designe of Christ to suffer, and submit himselfe to all sorts of offences and violations, did never comprehend his meaning in this matter, and never answered him any thing upon this discourse, but as soone as he did but touch upon what sounded like a purpose of vindication and revenge, Luke 22. as when he had signified to them the approach of his danger, and given them but a little hint of arming themselves, they presently answered as if they had [Page 290]been cleere sighted in this proposition, Behold here are two swords. The Crosse, and scourges, whereof he had so often acquainted them, did not so much as awake their curiosities, and having never spoken before of any offensive weapons, or instruments he would imploy, our nature was as quick in the acceptance at the first notice of this resolution of revenge, as it had been heavy in conceiving the frequent intimations of yeelding unto the offences of enemies and persecutors: but we see they understood Christs meaning as little in this point, as in the other; for Christ came not to follow the vitiated nature of man, that dictateth with the Scribes, Mat. 5.Thou shalt love thy friend, and hate thine enemy; but to make man partaker of the divine nature, the which f [...]rnishes the just and unjust with the same sunne for light, and the same clouds for refreshment; nay he gave his owne Sonne, universally for the whole world, even for those he knew would be so unworthy of him, as not to accept him.
[Page 291]Whereupon this Sonne of God, this self-sacrificer for his enemies, hath good right to impose exact duties upon us, in reference to our enemies, the which are more his enemies, in the very act of being ours. So as in this order to us, he sheweth the way to this benignity, since his command of these succours for them, manifesteth his indulgence to them, enjoyning his friends (those that are conformable to the perfection of his Father) these three good offices for his enemies and theirs, (which are all in order to the reclaiming them, and reducing them to a redamancy of him) Benedicite, benefacite, & orate. These three invitations he appointeth towards the resipiscence of enemies; he will have them invited by our heart, by our mouth, and by our hand, by being beloved with the first, blessed by the second, and benefited by the last. And in all these acts of charity, Christ Jesus hath exhibited his life and his death as a mirrour of reflection, to cast back these rayes of love upon our hearts, as the Prince of the [Page 292] Apostles expresly intimateth to us, urging our vocation to these duties in this respect, 1 Pet. 2.21. because Christ suffered for you, leaving you an example that you may follow his steps, who when he was reviled did not revile, when he suffered he threatned not.
So as those who think this a hard saying, and goe back upon it, are, if they consider it aright, guided by their enemies, as much as they are led aside from the steps of Christ, and are made in effect, followers of their maligners, rather then of their maker. For when they are drawn by the example of those that leave Christ to follow their passions, they seeme to credit even those whom they hate, more then Christ whom they pretend to love. These incongruities are found in the passion of hatred, the deferring more to the example of those we professe to disaffect, then even to the pattern of him we pretend to adore.
Those then who will not follow Christ in these paces of his love to enemies, must know they follow the enemie [Page 293]of their nature, and their owne accuser, and he that insisteth upon the foot-steps of Christ, avoideth such a leader, as he ought to take this course, if it were for nothing but to fly from such a guide, and taketh such a guide as he ought to follow, though he had no ill to avoid. How much the more then is he obliged to this course, when both these are coupled, to follow the best, and to fly the worst, to incline to God, and to decline Sathan? So as by a just hatred to this unalterable enemy, we may well reconcile our selves to all convertible adversaries.
For this reason Christ Jesus loved us, not for any good that invited his Charity, but for the goodnesse whereof our nature was susceptible; which capacity in us, was sufficient for Gods innate goodnesse, to diffuse it selfe into the loving us; and for this reason, God seemeth to have enjoyned all those that we injure and offend, to love us, that our nature might not be withdrawn from evill, by this most powerfull attractive of undeserved love, which [Page 294]gives a most naturall cause of re-affecting, even to the worst natures, the being first beloved, so undeservedly; in proofe whereof, it was said of S. Athanasius, (the great touch-stone of this sort of love) that he was Percutientibus adamas, & dissidentibus magnes; by being an adamant to his offenders, he became a load-stone to his dissenters; and thus remaining unmoved with injuries, he removed heresies, copying well his Master, who cured greater wounds by bearing of lesser; to which imitation you may addict all your charities to your enemies.
But abstracting from this effect, who can account this precept rigorous, when every modest soule may conclude, there is more remitted to him then exacted of him, by this generall injunction to all men, to forgive, and love one another, since it were arrogance to beleeve himselfe lesse peccable then others, and so likelyer to be sinned against, then himselfe to sin against his brother. Humility then will easily shew us, we have rather a good bargain then [Page 295]an unequall burthen in this command of Love your enemies, Mat. 7.44doe good to them that hate you, pray for them that persecute you, that you may be children of your Fathern who is in heaven; since you have this mark upon you of your legitimation, the being under the correction of your Father, I beseech you to endeavour the producing this other compleating note thereof, the dilection of your brothers.
There is a memorable precedent of this sort of charity, in S. Gregory Nazianzen being Bishop of Constantinople, who allayed the heat of his Catholike flock in a high provocation, and in a faire conveniency for revenge upon their enemies, the Arrians, who in the time of Valence an Arrian Emperour, had bitterly prosecuted the Catholikes, and upon his death, and the succession of Theodosius a Catholike Prince, the people designed to put the law of retaliation in force against their enemies; to which intention their holy Bishop opposeth himselfe in these termes, It is not this, my deare flock, that CHRIST requireth. [Page 296]nor what the Gospel teacheth us; let this be our revenge, to solicit their salvations, who very probably have furthered ours by their injuries: therefore let us knowingly confer benefits on them, who unawares by their malevolence have contributed to our benedictions. But if your minds doe so estuate with anger, as they cannot be turned to this benevolence, doe at least the next best to this, refer your revenge to Christ, reserve it for the future Tribunall, since the Lord saith, Revenge is his, and he will retribute. And this exhortation did so prevaile upon the people, as they resigned their animosities, and did acquiesce unto his temper; and I may expect your acceptance of this proposition, for I hope you are as good Catholikes as they; and I am sure you want halfe of their temptation, which is a present commodity for revenge, that is not the weakest part for the provocation.
Wherefore it may be easier for you to retaine the quality of Lambs, when you have no capacity of playing the Lions. And to dispose you towards [Page 297]the complyance with this condition of Lambes, in your minds you may recogitate with what nature our Saviour chose to qualifie his Disciples, who were to work upon perverse adversaries, he sent them, as he saith, Mat. 10.16. as sheep among wolves. Upon which words, S. Chrysostome saith elegantly, Let them be ashamed who like wolves prosecute their adversaries, when they may behold troops of wolves overcome by a few sheepe. And truly so long as we are sheep, we easily get the better of our enemies; but when we passe into the nature of wolves, then we are overthrowne by them; for then we have no longer the protection and succour of our Pastour, who doth not feed and patronize wolves, but sheepe. I pray remember then, that while you suffer like your Pastor, you overcome by his victory, and when your angers and hatreds will assault your enemies, you quit Christ, who is much stronger then your adverse party, and undertake of your selves, who are much the weaker side; and thus you wave the priviledges [Page 298]of Catholikes, to defend your selves by the infirmities of men.
If you will then secure to your selves an admirable reparation of all the violences and injuries of your enemies, you must remit them all from your hearts, and offer up to God not onely your continuall prayer, but even all the merit of your religious sufferings, to mediate their conversion; and if you prevaile for any, you draw out of the good you doe them, incomparably more advantage then from any wish that could succeed against them; for if you bring an enemy to heaven, he giveth you eternall satisfaction, for all his joy shall be set upon your crowne, as an enrichment of it, and that improvement of your glory shall also be an addition to his joy.
These then are designes fit for the members of Christ Jesus, and the temples of the holy Ghost, to raise our enemies up to our owne joyes, and to exalt our joyes by this elevation of our enemies. This was the method of [Page 299] Christ Jesus our head, Phil. 2.9. by humbling himselfe, and preferring his enemies, he heightned himselfe, 1 Joh. 3. as the Apostle telleth us, For the which thing God hath also exalted him, and hath given him a name which is above all names. And all these actions were designed by Jesus, for the converting enemies into friends; and they who pretend to be made like him, when they see him, must procure to looke like him now upon their enemies, that having sanctified themselves, as he is holy, and being translated from death to life by this love of our brother, 1 Thes. 4.17. we may be thought worthy to sit together with him in heavenly places, when his enemies are his foot-stoole, when the destruction of enemies affordeth a joy perfecting our charity; and untill then, we must endeavour to accomplish our charity, by procuring to our utmost power the lessening of the number of these enemies, that remaining in charity in this life, we may be admitted into that region of love, where life everlasting is in eternall charity, and where we shall [Page 300]never see an enemy enter, nor a friend depart. Wherefore I will hope in God that you endeavour by your charity to bring your present enemies into that eternall tabernacle; and by this course, though you should faile of drawing your brothers, they cannot of carrying you unto more elevated mansions in your Fathers house.
CHAP. XII. Motives of joy to all sorts of Religious Sufferers.
HAving giving you this Evangelicall safe convoy through your en [...]mies quarters, Rom. 12.20. by shewing you how the danger of this passage consisteth in your acting, not enduring hostility, (since Saint Pauls precept agreeth with Elishahs practice in this point of not striking, but setting bread and water before enemies blinded with their: passions) now at the end of this narrow [Page 301]way, I shall endeavour to shew you how the issue thereof, openeth into the spacious place the Psalmist saith his feet were put into, which is spirituall joy, tranquility, and enlargment of heart. For upon faithfull compliances with these duties I have discoursed, I may present respectively to each of your conditions, this Evangelicall congratulation of Gaudete & exultate, Mat. 5.12. Be glad and rejoyce for your reward is great in heaven.quia merces vestra copiosa est in coelis.
To those that contested the procession of Christs Doctrine from God, he proposeth this cleare decision of the question, the observing first the will of God, whereby they should discern the verity of his asseveration, If any, Iohn 7.17. saith he, will doe the will of him, he shall understand of the Doctrine whether it be of God. And I may in like manner boldly put this doctrine of the blessednesse of affliction upon the same triall, affirming that whosoever shall doe the will of God, Iam. 1.11. shall evidently perceive this to be a principle of Divine verity, Blessed is the man that suffereth tentation. Wherefore upon supposition of your conformities [Page 302]to the rules of Catholike doctrine which have been delivered you in the manner of your sufferings, it is that I adjudge unto you this assignation of Christ, Mat. 5.10 Blessed are they who suffer persecution for justice, for theirs is the kingdome of heaven. of Beati qui persecutionem patiuntur propter justitiam, quia ipsorum est regnum coelorum.
So that you may convert all the Ordinances, that dipossesse you of your transitory tenures in your country, into evidences to entitle you to this Kingdome, and make your enemies your best Stewards of your estates, and consequently, you may be accounted the only blessed party in this conjuncture; What an advantage is it for those who are in this pious paine of the Psalmist, of What shall I return to our Lord for all he hath bestowed? to have God vouchsafe, as I may say, to serve himselfe, and take from them that which is made more worthy of him by his taking, then it could have beene by their giving. For even in the sacrifice to God of all their estates, they might peradventure have been mistaken in the application of it to the most acceptable [Page 303]designe of God upon thē, but they who part cheerefully with what God taketh from them, are sure it is disposed in the way of his choice; and this is to give to God according to his owne election, which is much securer then our owne designation.
I am not ignorant of the preference given to active Charity in this point, in strict comparisons, yet this seemeth an advantage, which privation for Gods sake hath above action, that we are certain of our vocation to that sort of service which God declareth to us, by his imposition of it, and we cannot be so secure, in any project of our own for his glory, that the time, the manner, and other circumstances are rightly consorted to Gods present purpose; whereas in suffering religiously, what is actually inflicted by God, there can be no mis-judgement in these circumstances. This is then an advantage, every one may be assured to make, in accepting piously their losses, and deprivements, to conclude their goods are more infallibly imployed according [Page 304]to Gods present will, then their own hands could have addressed them to Gods purposes; and so their devotions may be solaced in this desire of retributing somewhat to God, even after their hands cease to be ministeriall in that office. For they give him by this faithfull resignation all he resumeth, and present him with their acceptance of the manner of his pleasure, which is more valuable then the matter of any oblations.
Blessed are they to whom it is given to know these misteries of the kingdom of God, for Afflictions seem not onely Parables, but even Paradoxes to such as have not the key of the Crosse of Christ wherewith to open them; 1 Cor. 1.18. for the Word of the Crosse to them that perish will be foolishnesse, but to them that are saved, that is to us, it is the power of God; and to finde the power of God in all your crosses, I must desire every form of sufferers among you, to examine it by this Principle, That Crosses are not to be judged of according to the Praedicament of Quantitie, but of relation, that is, you [Page 305]must not amuse your selves with thinking how much your are afflicted, but apply your minds to finde how much you make of your afflictions. The first is to stay with the Murmurers in the Gospell, pondering the heat, and burthen of the day, the other is to weigh with S. Paul against momentany tribulatiōs the eternal weight of glory; 2 Cor. 4.17 which ballancing of your cōditions, must needs draw from you all this confession, that your masters yoke is sweet, and his burthen light; nay you shall finde that your carriages are rather a support then an oppression to you, according to this elegant conceit of S. Bernard, In our course through this life, the faster we run, the casier it is for us, and the light burthen of our SAVIOUR, as it increases, growes more portable. Doth not the numerousnesse of the plumes and feathers elevate, and not onerate the birds that beare them? Take away the feathers and the rest of the body sinketh downward by the remaining weight; so the discipline of Christ, the sweet yoke and burthen of the Crosse, in their rejection and deposition, only prove our depression, because they rather [Page 306]carrie us then as loads are carried by us, while our minds feele the worth of that weight which they beare. And I hope I have shewed you in conformity to this, how God hath alwaies set plumes of this kind, unto such as he hath designed to raise, as the Prophet saith, above the altitudes of the earth. Those Eagles which are to be congregated to the Glorious Crucified body, have their wings formed of these plumes, of crosses, persecutions, defamations, and such like materialls, on which they make their mounties up to their rest. So that very often, when in tendernesse to our friends we wish their deliverances from pressures and tentations, we vote as impertinently their good and exaltation, as if in pitty to birds in summer, we should wish them unfeathered, that they might be cooler & lighter. For the sweet yoke, and the light burthen of Christ are to Christians, what plumes are to such creatures, which are caryed by this kinde of their owne portage, since our minds like their bodies, would lye still upon the earth, if they [Page 307]were not raised and elevated above it, by these exercitations.
Wherefore confiding onyour virtues, I doe lament most their miserable estate, that while they are now stripping and denuding, you are feathering and imping out these spirituall wings for your elevation, and are fastning milstones about their own necks, by this scandalizing the little ones, who are under his protection, that hath interminated this sentence against their offenders; Nay all the power and prosperity of this world is so vaine and variable even in the scene of this life, as abstracting from the menaces of the other world, there is nothing worthy of emulation in them, relating onely to this age; Esay 40.30. and what the Prophet Esay saith is very accommodable to the condition of your persecutors, and your fidelities in this persecution, Even the youth shall faint and be weary, and the young men shall utterly fall, but they that wait upon the Lord shal renew their strength, they shall mount up with wings as Eagles, they shall run & not be weary, they shal walk [Page 308]and not faint. In contemplation of this improvement of the faithfull, S. Aug. saith, the divell little knows how much good he is doing, while he is in his highest point of raging, for he is indeed, but blowing the coals of Gods furnace, where his gold is refining, and blowing out the flames of his owne impure forges; For as God served himselfe of the Angels of Sathan, to blow out in Saint Paul those sparks of vanity, and selfe-love, which are glowing still in our most mortified nature, lying but raked up [...]n our ashes, not extinguished: so doth the holy Spirit make use of the breath of the maligne one, to abate and mortifie the flames of pride, avarice, and sensuality, while he bloweth the coals of persecution, and purgation of the children of God.
This considered, may not I justly addresse my selfe to all ranks, and postures of mourners amongst you, in these termes of Saint Paul to his countrvmen in our conditions, Heb. 13.22. Heb. 10.34. I desire you brethren that you suffer the word of consolation, for with the more joy you take the [Page 309]spoile of your goods, the greater share shall you have in that better and permanent substance you are purchasing. Doe not therefore lose your confidence, which hath great remuneration; your firmnes and perseverance is an adornment of the doctrine of your Saviour, a jubilation of the Angels that are lookers on in your combat, and a contexture of your own crowns, which when you have finished by perseverance unto the end, you shall finde in them, all the ornaments you have set upon your Saviours doctrine, and the gladnesse you have afforded the Angels, and Saints in your laborious framing of your crownes, so many severall prerogatives of glory shining in them, and the joyes your victories have contributed to the blessed Spirits, shall then be rendred you by every one of your partners, in so incomprehensible a measure and manner, as each one shall pay his former receipt of joy from you, and in the same act acquire infinitly more by your receiving theirs, and your Masters joy.
While I am upon these motives of [Page 310]joy, June 30.1646. the Letters of this week bring me one very proper to remit back unto you, which is, the glorious martyrdome of one of your brothers, which newes I take me thinks (as the women did what the Angel told them of at the tombe concerning Christs Resurrection) with feare and great joy. Mat. 28.8 For in one respect Fluminis impetus latificat civitatem Dei; Psal 45. The violence of the river maketh the city of God joyfull. in order to the fortifying and confirming your pieties, such objects of the power and grace of Catholike Religion are to be rejoyced at; and towards the propitiating of God unto all your necessities, such oblations are very efficacious; for they are so many Commissioners, sent from time to time from amongst you, to solicite fresh supplyes of graces for the rest of you who are in the same militancie; but as they lye under the Altar, Apocal. 6.10.crying with a loud voice for revenge of their blood on those that dwell upon the earth, in this respect the charity we owe our Nation, intermixeth a sad and trembling apprehension, to find the measure of their fathers still filling up, which when it comes to be [Page 311]commensurate to that proportion God hath permitted it, will draw downe vials of wrath, for every drop of this blood, wherewith the Land is contaminated, by the unjust effusion of it.
Doe you then for Gods sake strive, to make as much benefit as the occasion offereth. Wherefore all you who are his brothers of the same Tribe, and so by the Law, his next heires, ought to account your selves (as indeed you are) left executors of his labours, charities, and pious offices to your brothers, and enjoying your owne legacies of fervour, patience, and fidelity, which his example hath left you, you may also faithfully dispense the severall benefits of this holy pattern, which respectively belong to all the conditions of the Nation, that are the remoter kindred of this blessed Testator, who hath left the whole Catholike stock of the Country, proportionate meanes to their callings, of being edified by his Testament, the which you must endeavour to dispense to them, according to their severall qualifications; and while [Page 312]you doe providently manage this portion of example he hath left you, you may enrich your selves so, as if Christ shall please to call you to the honour of drinking of this his owne cup, you may also leave this rich talent of Martyrdome, improved to your survivors and heires, that every Martyr may seeme to adde somewhat to the stock of the Nations merit, to counter-balance in the sight of God, somewhat the provocation of the other part, and that by the descent of this spirit of sacrifice amongst you, there may be a successive provision made of such holy hoasts, out of this family of God, (the which will alwayes propagate by this generating death) to the end, this spirituall progeny may be continued, by the fruitfull seed of Martyrdome, untill it shall please God to regenerate the whole Nation, by that way which may seeme strange to many Nicodemuses, by making her enter againe into her mothers wombe. Wherefore I may lawfully charge all you that are his heires and executors, with this Commission [Page 313]from him, Take an example, Jam. 5.10brethren, of labour and patience, the Prophets, which spake in the name of the Lord: Behold, we account them blessed that have suffered.
And for that part of you which remaines in the outward court of the Tabernacle, and so are not appointed to the Altar of Holocausts, you are called to take an instruction from this sacrifice, which may silence all your complaints, to wit, that your clothes, as it were, are but used, as this your brothers person was, for it is your goods onely that are quartered, and drawne from you; so that if you should seeme too sensible of that separation, it might be reproached to you, that your worldly substances were more inviscerate in your hearts, then the hearts of those your brothers were in their bodies, whereof they so cheerfully accept the sequestration. I beseech you then by the bowels of Jesus Christ, to act your parts as graciously, and to bring in your offerings with as much alacrity, every one according to the [Page 314] severall divisions of graces, 1 Cor. 12. and the same spirit, that each of you may be, as S. Peter saith, a good dispenser of the manifold grace of God.
And thus while you offer your different oblations, with the same fidelity the service of the temple may be consummate between you, when one part of the body furnisheth the blood, and the other the fat of the sacrifice. Psal. 65. My mouth hath spoken in my tribulation, holo causts with marrow wil I ofter to thee. By this consort of zeale in all parts, the Church among you may sing with the Psalmist, I ocutum est cor meum in tribulatione mea, holocausta medullata offeram tibi. And this is the most promising course can be pursued, to plead for a mitigation of Gods chastisements on his little flock, and to mediate the reduction of the straying part of the Nation into the fold. Wherefore the Apostles advice to his Countrymen, is very apposite in this occasion of yours, Meb. 13.7. Remember your Prelates, who have spoken the word of God to you: the end of whose conversation beholding, imitate their faith.
I will not follow this invitation; which seems to call me to say over the [Page 315]office of the Martyrs, in honour of this supremest vocation of Christianity, since I may presume, that all those among you, who stand candidat for this dignity of whitening their robes in the bloud of the Lambe, are better qualified then my selfe for this election. Wherefore I will rest in this payment, of my humble reverence to this particular Saint, who hath so lately overcome with the same armes of the Lambe of God slaine from the beginning, & so is now according to his promise, Apoc. 3.21 sitting with him on his throne, invested with power over nations, humbly beseeching him to intercede unto his Head Christ Jesus, for those hands (unhappy unto themselves) that have been so beneficiall to him, and to solicite him for his brothers remaining in the foulenesse of this earth, that those who are not called to the honour of washing their robes as he, may at least be furnished with the grace of watching and keeping their garments, Apoc. 16.15 that they walk not naked, and shew their turpitude, but may be found in all their temporall [Page 316]despoilments and devestures, clothed with that silke which is the justification of the Saints; and so may be dressed in their wedding Garment for the marriage supper of the Lambe. Apoc. 19.8 And this, which is my supplication to Christ by the intercession of this Saint, desires all that be witnesses of it to be partners in the same petition, to the Lambe of God, and to him who sitteth upon the throne.
After this little usuall Parenthesis, which stands like an Island in a stream, (that rather beautifies the river in breaking a while the course of it) I wil carry you on in the same current of Motives to joy we were upon, which I designed to branch out into severall channels, that might run through, and refresh the different estates of the sufferers among you, unto all which the Apostle offereth this generall congratulation, Phil. 1.28. To you it is given for CHRIST, not only that you beleeve in him, but also that you suffer for him. These are words that do highly extoll the grace of sufferance, for Saint Paul paralleleth it here with the grace of beleeving, nay it seemes an exaggeration [Page 317]of that of suffering, to a degree above the other, his saying that to them was given not only to beleeve, but to suffer, as some superaddition of an extraordidinary gratification from God. And surely if we reflect considerately upon the grace of suffering virtuously for Christ, we shall finde, that it is the accomplishment of our faith, and the last term of Christian perfection in this life, for it is not only a demonstration of our faith, and hope, but an unquestionable evidence of our love. For what the Apostle Saint James saith of beleeving, and working, James 21.18. supposing the occasion, holdeth adequately between loving, and suffering; for to any who shall confide in their untryed love, I may say with the Apostle, You have love, and I patience, shew me your love without patience, and I will shew you my love by my patience; you love God while you are benefited, doe not the heathens doe the same? This application doth quadrate, me thinkes, to this case, for indeed it is not possible to shew our love, when we are called to suffer, without manifesting [Page 318]it by a religious patience, and by that we doe cleerly evidence our love.
Therefore it is excellently said by a holy man, That a Christian who knoweth not how to suffer, knoweth as little how to love, for as love is the soule of Christianity, so suffering is the soule of love. God himselfe who could not be prescribed this way of expressing his love, chose it from eternity. So as to doubt of this Verity, is to shake the whole frame of Christianity. Wherefore we must not desire to try our loves by those affections we may feele to act for Christ, when we are in the state of induring for him, for it may often rise from naturall propensions, 1 Pet. 4.13 Communicating with the passions of Christ, rejoyce, that in the revolation also of his glory you may be glad rejoycing. this promptitude to action, but the acquiescence to privation and suffering is most assuredly the operation of Grace. Therefore you ought now to judge of the proportion of your loves, by that measure of conformity you finde in them, to this advise of the Prince of the Apostles, Communicantes passionthus Christi gaudete, ut in revelatione gloria ejus gaudeatis exultantes. [Page 319]For every different state of sufferers among you, shall be r [...]ted by their recompenses, not by their proportions of paines they have endured, but by the measure of joy they have felt in suffering for Christ; for it is the manner of their acceptance, not the matter of their impositions, whereupon they are to be adjudged their reparation. In so much as in your cases, I may invert Christs words to distinguish his true Disciples amongst you, from the worlds adherents, saying, Iohn 16. The first shall rejoyce, and the other weep and lament, and this gladnesse shall be turned into more joy, and that sorrow into more discomfort; for they deserve not heaven, that [...] are so farre from giving all they have for it, as to lament the being assisted in the purchase by Gods owne hand, in taking from them as much as he asketh, and demanding only their good will to the bargaine. Whereupon in this exhortation, I may use the words of the Apostle in the same manner I have done those of our Saviour, 2 Cor. 2.2. Who is it can make me [Page 320]glad, but he that is made glad by me?
The first estate I will present in particular this parabien of their sufferance, shall be that, which we have neerest in our eye of the refugiats of our nation, which have taken sanctuary in Catholike Countries, whereof there are even from the Cedars of Lihanus to the rushes of the fields; and I conceive the Queene her selfe may be presented under this notion, for I would to God Catholike Religion were as much naturalized in England, as I have heard she is to the Nation; and it were me thinks unjust, not to assigne her a due proportion of joy, who hath so large a portion of the nationall suffering, in this particular respect of Catholike. Therefore I doe humbly present her with the parabien of all her crosses and vexations relating to her Religion, for even the defeature of her hopes in this life, may arme her the better for that victory she cannot faile of, by but vertuously accepting all her defeatures. For though it hath not pleased God, she should have the Emperour Constantines successe, [Page 321]yet she hath the same signe to promise her a more glorious Empire, for looking up by faith, she shall see in all her clouds the Crosse with this inscription, In this signe thou shalt overcome. It is at the feet of the Crosse then, I lay that joy I offer to her present condition, presuming she looketh often there, and so will not faile to find it.
I could easily shew her many Queens in this procession of the Cruciad, charged with heavier crosses then hers, but I doe not desire to ease her by the consideration of what she doth not suffer, but by the right apprehension of what she doth, for that is the most noble, and most christian manner of solacing her, not to lighten her burthen in her imagination, but to strengthen her will for the bearing and toleration of it, that she may think her crosse commodious, in respect of the hand that layeth it on, not of the company that hath carryed it with her, and so aspire to be a greater Saint then she is a sufferer. And the way to attaine to this soveraigne [Page 322]prerogative, is to expresse a religious and Christian joy, in this her state of communicating with the passions of Christ, whereby she may supply this defect of her present condition, the inability to relieve her Catholike Subjects, the way she hath formerly, by communicating to them now joy in their tribulations, by the vertue of so operative an example; and thus while she remaineth suspended from the propagating of Catholike Religion among her Subjects, by way of amplification, or extent, she may still advance it in degrees of intention and eminence.
And I may truly without endangering the blotting these lines with flattery, that are drawn towards her, give her joy also of the great improvement of her piety, in the opinion of all competent judges in this time of her tryall and probation; in so much as I cannot doubt, but her soule acknowledgeth to God with King David, Psal. 118.17.It is good for me that thou hast humbled me, that I may learn thy justifications. So I beseech God to advance her to that degree, in the [Page 323]understanding of the Crosse, as her heart may avow with that holy King, Psal. 86.7. The habitation in thee is as it were of all rejoycing.
There is another here in these our asyles, whose eminent quality may justifie a particular salutation and welcoming into the society of the Crosse, and this may seeme the more due to her, in regard of her names being so notorious for temporall felicity, not onely in our Nation, The Lady Dutchesse of Buckingham. but the rest of Christendome; and now we look upon her, as a wreck of Fortune cast upon these coasts; whose secular ruines may serve to disabuse the commercers in the unfaithfull sea of this age, and whose spirituall composure and virtue may be usefull towards the inlightning of lower ranks, in the benefits of adversity; wherein she seemeth so illuminated, as she is retreated further out of the world, then misfortune could chase her, and hath taken sanctuary as it were within the inward veile of the Tabernacle, and so doth not onely piously beare her owne Crasse, but zealously take upon [Page 324]her another voluntary crucifixion, seeming not to seek case, but rather activity in the way of the Crosse, by her adventuring so vigorously to repaire to a more sanctified manner of suffering, wherein she is now ingaged, and doth act in this course as vigilantly, as if she had neither quality, nor persecution to recommend her.
So as from her virtue, there may be these two publike utilityes expected, the silencing of many complaints that have farre lesser sufferings to claime pitty upon, and the exhibiting this reccipt to others, of curing the injuries of the world by the contempt of it. For truly nothing takes out so well the fire of tribulation, as the flame of zeale and devotion. Which remedy I beseech God to impart, to all those of the nation who are now in their fiery triall. And for the particular of this worthy person, I hope it will not seeme unbecomming my office, to incense her a little with these good odours of her owne estimation in these countries, being it is not like to [Page 325]stuffe her head with any vanity, but onely to delight her the more with the savour of piety and religion. Therefore I will leave her, laying this sweet meditation at the doore of her cell, a perfume taken out of the cabinet of a great and holy King, Psal. 118.96. Of all consummation I have seene the end, thy commandement is exceeding large.
There is another person of the same sex, and quality within the Kingdome, (which though it be out of the limits I had now prefixed my selfe of this side of the sea) yet her commemoration cannot come in more properly, The Lady Marchionesse of winchester. in respect of the company, her case deserving a special remarke, and as I am informed, her virtue meriting a peculiar note of estimation, to be transmitted to posterity. And I am certain the singularity of her suffering, requireth an extraordinary animadversion, for imprisonment to her sex & quality for religion, is a primitive severity, and her zeal, patience and humility is reported be such, as they seeme to have moved God to illustrate them by such a triall, [Page 326]as only the Primitive Saints have had, among which she may finde many precedents of her case, and faire draughts of all those Christian virtues, which shall be pleased to passe down by her tradition of them to posterity.
Let her therefore consider herselfe set up for her sex to copy, that as her sufferance draweth many eyes upon her, so they may be all invited in seeing her virtue, to draw by her the manner of suffering; and thus her imprisoment may impart to others, a nobler liberty then her own person is deprived of, and contribute somwhat to her finishing the samplar of piety and confidence, she is to exhibit to her sex. I finde one figure in the primitive times, very fit to fet before her eyes, which Saint Basil painteth forth to us in excellent colours, it was a Lady of great quality called Julitta, who having been called by the Magistrats to answer the accusation of her faith, and being perswaded by her lesse Christian friends, to dissemble her beleese so [Page 327]farre, as might probably exempt her from the rigors proclaimed against the professors thereof, and when it was argued, that her sex might wel extenuate her declining such terrible penalties, as were decreed upon the refusall of compliance with the times, she made this heroicall answer, Woman is made by the same hand as man, and equally capable of virtue, for unto the construction of woman, flesh alone was not applyed, but of a bone of the bones of man she was composed, which signifies, that we are obliged no lesse then men to exhibit to God, and to the world evidences of the firmnesse of our faith and constancy of minde, courage, and patience in all adversities; And in this disposition she answered her examiners, in so masculine a style of virtue and religion, as she was presently condemned to prison, and soone after to a most exemplary martyrdome.
If I be not misinformed, there are many notes of the same key in these two Ladies lessons, but howsoever I am sure they are both consorted, in the harmony of virtue in the suffering [Page 328]for the profession of the true religion of Christ; therefore I shall humbly defire this Lady I now give joy of her sufferance, that as she is thus far advanced in a similitude with this glorious Saint, she would endeavour to perfect her disposition of sanctitie, that she may honour, and edifie her sex by her exemplary life, and martyrdome of her liberty, as the other hath done by her sanguinary martyrdome, and I may make up my present to her in this precious cover of Saint Peter, 1 Pet. 4.14If you be reviled in the name of CHRIST you shall be blessed, because that which is of the honour, glory and virtue of God, and the spirit which is his, shall rest upon you.
By my instancing in particular these two most eminent persons of our nation, I doubt not but the other virtuous sufferers of their sex, will judge themselves rather honoured then obscured, and the other sex cannot question this civiltiy, and deference to such remarkable persons, being pressed as it were by such memorable circumstances in their conditions, nor doth my designe [Page 329]point at any particular acquisition of resentment, my profession being (thanks be to God) out of the reach of private gratifications, and indeed I designe it for a publike monument of the virtue of the nation, the impressiō of the memory of these two eminent persons, up [...]n the face of time it selfe, in a more durable character, then the fading imagery of cursory discourse, that as far as it shall please God, to suffer these thoughts of mine to passe downwards towards succeding times, the names of these two excellent women, may have their due commemoration, while mine rests in a deserved concealment.
Returning now to the generality of our persecuted refugiats, I must desire them to acount themselves, but travailing in the accomplishment of a vow, for indeed all Christians are votaries in baptisme, of an incessant pilgrimage through this world, and a convenient locall establishment, doth commonly banish the memory of our vow, whereas flight, and exile keeps [Page 330]us upon the stage of our profession, whereupon Saint Justine Martyr saith properly, in commendation of the minds of the primitive Christians, That every forreigne region was their country, and all their country a forreigne region to them. Therefore S. Basil when he was threatned to be banished out of his Bishoprick, answered his persecutor, That he might be sent home, but could not be banished in this world, when all places were his way to his country, and no place here his country. For indeed it is as Saint Augustine saith, Every man is made a stranger by his birth, and by death only makes his remigration. Account your selves then rather imployd upon severall commissions, as Christs Disciples then forced out of your habitations, and every time you look up to heaven, think you are reading your instructions in these words of Saint Paul, Heb. 13.13Let us goe forth therefore to him, without the camp, carrying his reproach, for we have not here a permanent city, but we seeke that which is to come.
O think then on him who descended [Page 331]from heaven, and appeared on earth as a stranger to seek you, when you were lost, and yet had not so much as the compassion of being a stranger to recommend him, and was so far from finding any good usage for his Religion, as that was the subject of his persecution. In how much an easier condition are you, who are in the way from earth to heaven, and whose estate of strangers, and persecuted, affordeth you freedome in your Religion, and commiseration to your persons? when you balance your present estates, and your vocations together, you will find this yoke sweet, wherein Christ hath not onely drawne in person, but is still drawing with you by a consociation of his grace, of whom you should rather implore the grace of well disscising your selves of that native earth you carry about you, then the being restored to that whereof you are dispossessed. And you may judge of your dispositions towards this point of Christian perfection, by the rule given by an holy Father of the Church to his fellow pilgrims, [Page 332] Hugode S. victore. He is yet too tender, to whom his native country seemeth sweet, he is strong, to whom every land seemeth his country, and he is perfect to whom the whole world seemeth an exile. The first hath fixed his love in this world, the second hath dispersed and scattered it upon it, the last hath extinguished his love to it. And why should I not hope for your aspiring to this perfect relinquishing of the world, when you are assisted by so much improbability, of ever returning to any tempting portion of it?
Therefore the steps of these your peregrinations, must not be halting between two wayes, turning your heads backward upon that country from which your bodies are removing. This looking awry may easily cause you to stumble in your way, therefore for Gods sake keepe the whole man straight, alwayes advancing forward in the easiest and safest posture, looking to that home, from whence you are truly exiled, and are the more distanced, the more you account this your remove from your earthly habitation, [Page 333]to be a bainshment. Remember Christ marching before all his Disciples up to Jerusalem, with so much vigour and alacrity, as they who followed him were astonished at his diligence. When you set your hearts after this disposition of Christ in your travailes, this your Law-giver will give you blessings, and you shall goe from vertue to vertue, having disposed ascension in your heart in this vale of teares; and they among you, whose hearts, as the Apostle saith, confesse they are pilgrims, and strangers upon earth, and say these things, signifie, That they seeke their true country.
Wherefore for the close of this peculiar instruction, I offer you with Saint Paul, the reflection on your father Abraham, whom you resemble more specially then others in this feature of your peregrination. You know if he had been mindfull of the Land from whence he was called forth, he had time and convenience to return, which is more temptation then you have, and yet he continued faithfull in his sequestration from his country, beholding [Page 334]the promises much farther off then you doe now; and saluting them with a beleeving acquiescence to his word that had promised them; for as the Apostle saith, Heb. 10.40 for you God hath provided some better thing, a present issue out of this strange sejourment, into the land of promise. Therefore you are more obliged to that faith is required of you, which hath a shorter tryall and a sooner recompence. As farre then as you are the onely legitimate sonnes of Abraham, in point of faith, doe I beseech you to doe the works of your Father in point of perseverance and longanimity, Heb. 6.14. that out of Abrahams tents, you may remove into his bosome, who by patiently enduring obtained the promise.
Now looking over into England, For prisoners. the first place a messenger from the Crosse ought to land at, is, the Prisons of the Country; for there he is the likelyest to find those he seeketh, therefore I make there my first salutation, giving them joy of these bonds and irons that are appertenancies to the Crosse of [Page 335]Christ; for as the Church triumphant hath orders, and degrees of beatitudes, so hath the Church militant formes and stations of sufferances, which qualifie every one respectively for that preferment which is to be answerable to the degrees of similitude to the passions of Christ, which every member attaineth unto, in this time of crucifixion.
In the figure of Christs life, which is the exemplar of all our dispositions in sufferings, we find but a little glimpse of imprisonment, from which we may draw a copy of our comportment in that state; for there is but one nights bondage in all his life extant, and exposed for our study; so as this condition seemeth one of the least exemplified and innobled portions of the Crosse by Christs person, but in recompence, to honour this state of suffering, he is pleased to be personated by every prisoner, and so this state of durance, which hath been honoured but a short time by his person, may be looked upon as dignified by a continuall representation of him. And surely Prisoners [Page 336]have this particular meanes of meriting, (the being put to represent Christ, in one of the postures which is the most averse to our nature, being the losse of liberty) and so may expect a commensurate elevation of their nature, in the state of the liberty of the sonnes of God. And the difficulty of your parts seemeth raised by this circumstance, of being debarred all manner of acting for God, or exteriour worship of him.
This removall from his presence in his ordinances, is a privation you may boldly pretend a great restitution upon, and out of all the unpleasantnesse of your parts, you may derive this consolation, That it is a crosse hath nothing of your election in it, and so the likelier to have the more of Gods designe, and consequently to prove the more purgative and depuring of your nature, for imprisonment is a crosse of such a quality, as it is often the most proper expedient for our improvement in grace, and yet it is not possible for us to take it, without being [Page 337]helped to it by some necessity, therefore we should alwaies ascribe this state to Gods knowledge of our want thereof, since our nature may very often require this receipt, and can never know our wanting it but by experimenting the operation of it for Gods designe upon us, may demand the severing us from some adherence, which we could not judge opposite to the order of our grace, untill we finde our selves by degrees disingaged from it; for we may be appointed by God to some vocation, we could not imagine, till he had by meanes appropriated for that qualification, inlightned, and prepared us for the discharge of such a calling.
In many cases, no lesse then the losse of what we could not part with but by force, which is our liberty, is requisite to conveigh to us, what is better worth then all we could have wished, before we had received that addition, which is, an inlargement of grace, and a straighter inclosure of our wills within the pleasure of our Creatour. [Page 338]Wherefore we ought alwaies to attribute the deprivement of our liberty, to some speciall purpose of God, which we must enquire, by the best use we can assigne our time unto, which is prayer and study, and by them God doth commonly (as from under the wings of the two Cherubims) speak to us his design upon us.
This state of sufferance, hath been much honoured by the persons of the Apostles; the prisons seemed their Innes in their perambulation of the world. Wherein we may remarke a speciall kindnesse of God to prisoners, who being not in an estate of hearing the doctrine of Christ, as it passed through their country, was pleased to send the Apostles as it were so much out of their way, to seeke prisoners and minister it to them. For surely such lodgings, may to human reason, seem much out of the way, to such as were to circuit the whole world. And me thinks we cannot render a more apposite reason of Gods bestowing so much of the Apostles time upon prisons, then his speciall [Page 339]grace, and indulgence to this distressefull state of sufferers. For in all other respects, this immuring of the Apostles, who were so few, and had so long journeys set them, might seem an impediment of their Commission, and rather a putting that light under a bushell, then a way to illuminate the darknesse of the whole world, by the diffusion of it; and yet we see how much of Saint Pauls time God alloweth to prisons; two years in Casarea, as many interpret it, and certainly two whole yeares in his first bonds at Rome, besides all those other interjections, of those links of this chaine, as at Philippi, and other places in his progresse, where we see him dissolving the bonds of his companions, by touching them at his owne, and fastning many to the Crosse of Christ, whose irons he converted into nayles for that service.
And Ecclesiastical records deliver unto us eminent and numerous conversions, wrought in prisons upon the same miracles, which were effectlesse in the [Page 340]streets, and the temples; and this may well be impured to the congruity, and simpathy there seemeth to be, between the vocation of a Christian, & the estate of a prisoner; for as the first is a dying to the world, the last is a civil death unto the same; so as this Sequestration from the world, must needs be a congruous disposition, to a spiritual departure from the life of the world. And besides this literall analogy, which there is between being buryed with Christ, & being intombed in the world, this similitude is very operative, as well as consonant; for this state of separatiō from the objects of our worldly affections, worketh much towards their extinction; so that in many respects, the state of imprisoment, hath much consonancy with the requisitions of Christianity.
If then imprisonment being simply considered, hath much report and analogie with the profession of a Christian, that durance which respecteth directly the profession of true Christianity, must needs be a state of very neere allyance [Page 143]to Christ, and so may well be congratulated in those who should pursue nothing so seriously, as this estate of their patron Saint Paul, of being crucified to the world, when they are crucified by it.
Wherefore I beseech you studiously to co-operate with the facilitation, this your condition affordeth you, to break prison and to dissolve more pernicious bonds, then those which hang but on your out-sides, such fetters as liberty and prosperity doe commonly frame within us, binding our soules so subtilly in their prison, as they perceive not their owne captivity. This is a work for which you cannot wish a fitter time, to file away by degrees these your chaines of all worldly cupidity, which you will find hard enough, when you come to work upon them, though they are so soft and supple, as you scarce feele them while they lie intire upon you. And by this enlargement of your soules, you may come to S. Pauls blessing as well as to his posture, That your brethren may know [Page 342]that the things which have happened unto you are falne out rather to the furtherance of your Religion, when considering your exemplary improvements, every one may be edified by the grace and vertue of your faith. And thus your chaines may in some proportion have the effects of those of the Apostle, That many of your brethren in our Lord, having confidence in your lands, may be much more bold in the profession of their faith.
You may observe for the honour of your conditions, Phil. 1. that S. Paul sometimes waveth the dignity of Apostle, and pleadeth this of Prisoner of Jesus Christ, as an equivalent preheminence. Upon which chaine of S. Paul, S. Chrysostome sticketh not to say, That it is a more illustrious estate to be a prisoner for CHRIST, then either Apostle, Doctor, or Evangelist: and pursueth thus the endearement of this state, Nothing can be more blessed then this chaine, I doe not repute Paul so happy for his rapture into Paradise, as for his restraint in those bonds. It seemeth a greater favour for me to be ill treated for CHRIST, then to be honoured [Page 343]by him. And proceeding to blazon the coat of this noble condition, he saith, So Peter was bound and loosned by an Angel; in this case if one should have asked me, which I would choose to be, either Peter inchained, or the Angel striking off his irons, I should have taken the place of Peter; the grace of this bondage is a greater gift then to stay the sunne, or to move the world, or to command the devils.Acts 16.The prison was shaken in pieces, where Paul was bound, and the bands of all the Prisoners were broken. Mark the nature of these bands which dissolve the bands of others, for as the death of our Lord killed death, so Pauls chains, unchained fetters, shooke prisons in pieces, and broke open doores. So that Paul bound hath dominion over all bands; nay more, when he sailed in bands, he stayes, and bindeth up the storme, freeth the ship wrecked, and restraineth the venome of the viper. These reflexions on the opinions of Saints, may direct you in the sense of your condition; for though you are not endowed with the gift of dissolving bands, and opening prisons, yet if you find in your selves the disposition of [Page 344]piously and cheerfully staying in them, and a desire of improving this time towards the loosening the cords of Adam in your selves, by acquiring contrary habits of the spirituall liberty of the second Adam, you shall possesse your selves of the greater grace; for it is an higher estate, to be with S. Paul nailed to the Crosse with Christ, then to be rending the foundations of prisons, or shaking the vipers that are upon your hands into the fire. For they are the rods, wherewith S. Paul himselfe was strucken at Philippi, which make new rayes of glory in his crowne, not the chains which he struck off from his fellow prisoners.
Wherefore I beseech you all, not to intend so much the loosening of your irons, as the converting them into that gold wherewith the heavenly Jerusalem is paved, which is celestiall charity. Hoping therefore in God that you assigne this your time of civill death to the study of a spirituall life, I will set this blessed Epitaph upon your tombe for you to reade, You are dead, [Page 345]and your life is hidden with CHRIST in God: when CHRIST shall appeare,Colos. 3.34your life, then shall you also appeare with him in glory.
The next visit I make, shall be, For the dispoyled. to such as heretofore have practiced Christian medicine upon the distresses of others, and now are patients themselves in this point of necessity. Me thinks when I come into such families, with the Angels message, Toby 5.11. to give them joy, I may well expect such an answer as old Toby gave in this case, What joy can we have, sitting in this darknesse of fortune, seeing no light of any reliefe or restitution? To such, though I cannot answer as the Angel did to Toby, Be of good cheere, for your cure is neere at hand from God, yet I have a message to them of no lesse comfort from the master of that Angel, Thus saith the first, Apoc. 2.12and the last, who was dead, and liveth, I know your tribulation, and your poverty, but you are rich. What this riches meaneth, they cannot mistake, which know by experience, that no materiall substances, which may be so easily removed and [Page 346]alienated, ought to be accounted the riches of a Christian; Christ Jesus left no such moveables for Christians to reckon their estates upon, as could be plundered, or sequestred.
Your treasure then is this similitude with Christ, 2 Cor. 8.9.who being rich, became poore for you, that by his poverty you might be rich. You are advanced halfe way towards this compleat imitation of him, for of rich you are made poore for his sake. But in this part, it may be there is little desert towards him, because your wills have wrought little upon this part of the copy. The other halfe then that remaineth to finish, must be perfected by the acts of your owne wills, which is, to endeavour that Christ may be made rich by your poverty. This may be done (you being members of Christ) by your becomming rich in all that spirituall treasure, which may be digged out of this rock of poverty; as patience, humility, contempt of the world, and the love of God. For every member of Christ, that accumulateth such treasures of [Page 347]grace, enricheth the body of Christ. This is an honour that Poverty is allowed, to enrich Christ, by the same meanes whereby he hath made us rich, to wit, by our indigence and necessity, to conferre treasure on his Church, since all the opulency thereof, is an addition to his estate.
You need not wonder then, that I offer you joy in this your condition, when your taking it, & shewing that you have it, is the means of your enriching Christ by this your poverty. For since you have not one of the hardest parts of poverty to contend with your nature in, which is, the dipossessing your selves, of those eases which your senses have still hold of, and strive to retaine, you having but the acceptance of your privations left to obtaine of your nature, may account your selves carryed by accident, halfe way to the end of Christian perfection, of relinquishing all for Christ. And surely if you doe now joyfully embrace your wants and destitutions, you may be said to recover the merit of having given to [Page 348] Christ all you have lost. For they who give all away in preference of this state, of the poverty of Christ, doe not please God so much in resolving to want, as in actually feeling the incommodities thereof, and joying in that conformity to Christ: so that your rejoycing in the present distresses of poverty, is the point which valueth this condition, and so bringeth you to the meritorious part of a voluntary donation of all your violent deprivements; and on the other side, if you repine and murmur at your losses, you doe commit a kind of mentall sacriledge, in desiring to take back what God seemeth to have applyed to the honouring the poverty of his Sonne, which is, the reducing the opulent to imbrace and rejoyce in indigence, in order to an attendance upon the necessitous condition of Christ.
Therefore you may wel accept with alacrity this order of God, and conclude, that if you are conscient to your selves of Christian largenesse of heart, in the abundance of your fortune, that [Page 349]God out of mercy hath with his owne hand given you these last touches of the image of his Son, that you might have both these resemblances of him, the having been poore as well as bountifull. In the first of which features, you know God is so much delighted, as he hath so disposed the world, that it affordeth him much more of that object, then of the other; for there is far more poverty upon the earth then charity. And it is so ordered, as together with the act of charity, there is alwayes extant the object of necessity, and this latter is often existent single without the other, so as you may account this state of poverty and passivenesse you are now in, no lesse acceptable to God then that of abundance and dispensation to others, from whence you are translated.
And surely you may conclude this your present estate of sufferance and purgation, to be fitly ministred for the cure of some infirmity, wherewith your selves were unacquainted. For we have all sinnes, which are secrets [Page 350]even to our owne sincerest inquisition. We know David after his confession, Psal. 18.23. desired to be informed of God of his omissions, and to be cleansed of his secret sinnes; and Saint Augustine praiseth Gods mercy, for the sins he had not committed, by the grace of Gods prevention. You may well then impute this change of your estate, either to a mercifull purpose of God, to draw out some worme, growing imperceptibly in the full bodie of your temporall commodities, or to keep out some snake, which God foresaw would have insinuated it selfe into those covers of plenty and abundance were standing in your former conditions. So as in either of these cases, you may resolve this change to be a mercy, veiled under this mysterie of your affliction.
Whereupon I may fitly present you with this comfort of the Evangelicall Prophet, Isay 54.8I hid my face from thee for a moment, but with everlasting kindnesse I will have mercy on thee, saith the Lord, thy redeemer. And if you may well take it for a favourable Composition, the [Page 351]being taxed at some few dayes revenew in this life, for a discharge of the least delinquency against your Creator and Redeemer, how justly then ought you to rejoyce at this bargaine, wherein there wanteth but your setting your heart to it, to make it a valid conveyance of all your estates over to the land of the living, and so to convert your momentany privations, into an improvement of your eternall possessions? when you may make this blessed clayme of the Psalmist, Psal. 38.8.Now what is my expectation? is it not our Lord? and my sustance is with thee. These considerations I am certain, may justifie my giving you joy of your present conditions, and if you take it, you will need solicite no other reparatory, for if the poverty of Christ doth thus enrich you, O! what may you hope for, in the plenitude of his treasure from such a master, as is able to furnish joy to the followers of him in his sorrow? what may be expected at the entring into that masters joy?
Thus I have visited the principall [Page 352]stations of our Crosse-bearers, and according to my best capacity, I have offered the hungry meat, the strangers hospitality, the prisoners society: I have served every one faithfully with their severall portions of consolation, which the great master of the family distributeth to them, through my hands; therefore I shall now exhibit unto them all collectively this Pharmacum Catholicum, this Canonike, or universall receipt of Saint Paul, applyable to all conditions, Phil. 1.28. In nothing be terrified of the adversaries, which to them is cause of perdition, but to you of salvation, and that of God; for to you it is given, for CHRIST, not only that you beleeve in him, but also that you suffer for him.
CHAP. XIII. A Summary of the precedent Treatise.
WHen I view these sheets, mee thinks they call to my minde the Booke sent to the Prophet Ezekiel, written full with these three Contents, Lamentations, A Song, and Wee, whereunto the three Covenants of Sufferance, (the subject of my lines) may be not improperly accommodated. For the first of them as Men, answereth well to the Lamentations of the Prophet, as consisting altogether of sorrow and labour. And the second as Christians, reporteth to the Song, which signifieth praising and gladnesse, for under the notion of Christians, we may fitly sing and rejoyce in our obligation to suffer. And the last as Catholikes, relateth not unfitly to the third of Wee. For as Persecution and the Crosse was the Mother, so affliction hath alwayes [Page 354]been one of the nurses of Catholike Religion: And the state of Christians, standing in the middle, doth like the Sun in the Skie, inlighten the orbes above and below it; for this condition of suffering as members of Christ, disasperates the thorns left in the sides of the sonnes of Adam, and sweetens that Cuppe mingled with Myrrhe, which we take from the hand of our mother the Catholike Church, who gathereth Myrrhe with all her Aromaticall spices.
And I would to God there were but as much similitude between the persons, as between the Commissions of the Prophet and mine, for he was sent to treat of these subjects, with people in your condition, the Church of God in persecution and captivity, to enjoyn them Lamentation for their sinnes, to promise them joy to their obedience, and to denounce Woe against their inconformity. Which offices I have discharged to the best of my capacity; and I may owne the charge from God, in that order, wherein all good gifts come from above, Jam. 1.17 from the Father of lights; [Page 355]and more precisely by Saint Pauls direction, 2 Cor. 3.9 of Communicating to the necessities of the Saints, Rom. 12.13 without arrogating any thing, towards the least glimpse of pretending an extraordinary warrant. The Apostle investeth us with this honour of being Gods coadjutors. Wherefore the meanest of that function may avouch his Spirit for the author of what tendeth to the communicating of his good impulses to the refection and solace of his desolated brothers; So that whatsoever in these lines, shall bring any drop of consolation, passeth my pen, but as through a pipe, which giveth conveyance only, no virtue, to what is transfused. And I desire there may be no more ascribed to my inke, then ought to be to the durt, or the water of Siloe, John 9.24 which were used in the blinde mans cure; for it may be truly answered to all such as shall receive any benefit by my pen, Give glory unto God, for we know this man is a sinner.
They who will benefit by these my prescriptions, must be desired to enter [Page 356]into a serious consideration, of these three points, which doe naturally issue from the heads of our triple covenant. The first is, the misery of our estate as sonnes of Adam; The second is, the dignified condition of the members of Christ; The third is, security of being such by our incorporation into the Catholike Church, the which only is his body, and his spouse. The first may be ministred against all refractory humour, that exasperateth our grievances, the which we may-sweeten by this reflection, that We are born to sorrow as birds to fly. Job 5.7. This may well asswag our distempers, to consider sufferance not as an estate of compulsion, but of consonancy to our condemned nature. The second, may present to us our sentence of sorrow, converted into a gratification, by proving the means of our connexion to such an head, who by putting the griefs, and dolours of our nature into his bosome, hath taken out the sting, and hath taught us to [Page 357]kill their venome by imbracing them; And the third ascertaineth us, to be within that circle, wherein the eternall benefit of all the sorrows of the head or members are limited, and determined. This triangle of meditation, is well proportioned to all your suffering hearts, in which forme I have drawn this present of my heart unto you, and having borrowed of Saint Paul the most of what I have presented to you to make up the want of weight in what is of mine owne stock, I will borrow this also from him, 2 Cor. 12.15 This little labour I most gladly bestow, and will my selfe moreover be bestowed for your soules.
If I may make a request to you upon this present, it shall be, to retain ch [...]ifly the second of these three points I have treated; which are, your obligation to suffer, your manner of bearing the Crosse, and your merit in the faithfull carriage thereof. There is little danger of your forgetting the first, in these times, nor any feare of Gods forgetting of the last, both in this time, and in eternity. Heb. 6.10. God is not unjust that he [Page 358]should forget your work and love, which you have shewed in his name. So as all the difficulty rests in your cōplying faithfully with the Evangelicall manner of suffering exhibited so fairely to you in the practise and precepts of our Saviour Christ Jesus, who as Saint Peter urgeth it to us, 1 Pet. 2.21 suffered for us, leaving us an example, that you may follow his steps; which I have set out before you, as fairly, figured and impressed upon these papers, as my skill can afford their edition. I have shewed you their Marches, towards friends, and their Postures to enemies, in the exercises of all sorts of charities, active and passive; I have exposed unto you the Apostles and the Martyrs following of Christ in the same track, all making one procession of the Crosse; I have removed all those stumbling blocks and stones of scandall I could find in your way, that might endanger you in your following and carrying your Crosses safely and graciously in this traine; I have cleered all those scruples, and dissipated those temptations, I conceived [Page 359]the most obnoxious, and the most subtile the enemy could object to amuse you, or excite, to seduce you. Against both which impediments in the way of the Crosse, (to wit, of doubts which might keep you unresolved, and of offers that might divert you) I have given their precautions, and defences respectively to the natures of the dangers.
Having thus furnished you, the armes of righteousnesse on the right hand, and the left, with all sincerity, and as much ability as God hath pleased to impart unto me, I may use the termes of the beloved Apostle upon the same occasion, 1 John. 14. These things we write to you that you may rejoyce, and your joy may be full. For surely if out of these principles of Catholike Religion, you doe but extract some drops of joy, Psa. 109.7 Of the torrent in the way shall be drink, therefore shall he exalt his head. now while you are drinking or the torrent in the way with him of whom the Psalmist saith, De torrente in viâ bibet, propterea exaltabit caput; with what a torrent of joy shall you be refreshed when you come to be united to that exalted head, and drink [Page 360]as it were with his mouth, tasting the same volupty which he feedeth, and liveth upon? In this contemplation, me thinks it should be no harder a matter for you to be pleased now in your pressures, and vexations, then it is for a Generall to rejoyce, while his wounds are dressing, though with much sensible paine, which are the memorials of a glorious victory. All the paines and asperities of temporall affliction, unto a heart fastned to the Crosse of Christ, Act. 5.41. (in which posture there is an actuall triumph) are but such smarts, and pungencies, as the body of a Conqueror may feele in his hurts, while his minde is elevated with a superiour Joy and Delectation.
There may be such a present dolorousnesse in the senses of those victorious sufferers, while their spirits are going rejoycing with the Apostles, in these stripes, which their persons resent; for Saint Paul the great Doctor in consorting this suavity and asperity, telleth us, Heb. 12.11. All discipline for the present truly seemeth not to be of joy but sorrow, but [Page 361]afterward it will render to them who are exercised by it, most peaceable fruit of justice. Therefore a Christian who liveth by faith more nobly then by sense, rests not upon what he feeleth, but passeth on to what he beleeveth and hopeth, 2 Cor. 4.18 The things that are seen are temporall, but these that are not seen are eternall. considering that Temporalia sunt quae videntur, quae autem non videntur aterna. Me thinks Job upon his triumphall arch raised upon the consumption and ashes of all his temporalities, prefigureth to us the estate, and directeth the course of a Christian, He hath set me as it were a proverb for the common people, and the just shall hold his way, and with clean hands shall adde strength.
These contrarietyes must be expected, yet this rectitude in the way, and this proficiency in the advance, must be endeavoured, and by those, gaining upon our selves, we attain to that joy which our Saviour hath promised, none shal take from us, for our King hath associated two things, more incō patible in the state of our nature, then the Emp. Merva was so much celebrated for, in the state of civill regiment, [Page 362]which was, that he had conjoyned two things before his time insociable, Empire and Liberty; But our Prince of peace, hath consociated even the sword and peace, for he professeth he came to separate the neerest alliances of nature, and yet to confederate joy and sorrow in these separations. And this capacity imparted to our nature of rejoycing and suffering all together, seemeth a resemblance in us, of the ineffable union in him of his Divine and Human natures. For these two operations Angelicall and Humane, seeme now conjoyned in the faculties of man, when he rejoyceth as if he were an Angel, while he suffereth as a Man.
This concordancy hath Christ made between these two antipathies of joy and sorrow, by that power which joyned himselfe to us, in such a sort, as no mortal shal ever conceive the manner of it. And the same power, giveth us this capacity, of issuing as it were out of our selves, in such a kind, as we cannot comprehend that virtue, by [Page 363]which we are thus enabled to joy, and sorrow in the same conjuncture. But though we doe not conceive fully the virtue by which we act, we are cleerly informed of what we are to endeavour, in all distresses never so averse to our nature; for where he, whom we beleeve equall to God, returned him thanks, and prayses for all his crosses and passions, we who are but wormes and dust, cannot doubt how we are to comport our selves in our chastisements and corrections, under the hand of our Creator.
The Apostle in these instructions given to the Roman Catholikes for their behaviour in persecution, compriseth and summeth up in a few words, all my ratiocinations, Be fervent in spirit, Rom. 12.rejoycing in hope, patience in tribulation, inst [...]nt in prayer. These are the Wedges, out of which I have by way of expansion drawn all the leaf-gold, which I have laid upon these sheets, out of which every one of you may take stuffe enough to gild over his Crosse; and now I present you with the barres [Page 364]themselves out of which each of you may draw that fire-tryed gold, which the Angel counselleth them to buy, that would be made rich. For as the prince of the Apostles saith of these same dispositions, and in little differing terms, 2 Pet. 1.8. If these things be present with you, and abound, they shall make you not vacant, not without fruit in the knowledge of our Lord JESUS CHRIST.
And you will please to remember, that I have marked you out the way of having this presence and abundance of these graces and endowments by fervent and indeficient prayer, which openeth the eares of even the unjust judge, and much more his, who hath given us this expedient for all our releefs, Luk. 18.2. It behoveth alwayes to pray and not to be weary. 1 Thes. 5.16. Oportet semper orare, & non deficere, so that this precept of our righteous judge, and mercifull master, cannot be too much iterated, and urged upon you in this time of your tentation. And certainly Saint Pauls Rejoyce alwayes, and his Pray alwayes, are fitly set together, for they are Correlatives, prayer being the father, and joy the [Page 365]sonne. In this life our necessities require continuall supplies, and in the other life where we shal know no want, these two shall change their relations, joy shall be the parent and prayer the issue; for there the fulnesse of joy shall beget perpetuall prayer, whereas here the abundance of prayer, is it, that produceth a continuation of joy.
It is prayer then that is the anchor of our joy in this world, Heb. 6.19. which may be fastned to the inner part of the vayle, where Jesus the precursor is entred; he hath left us this anchor to cast upwards, to stay our peace in all afflictions, and storms of this sea we sail up and down in for a while, and if in any calm of spirit we lessen our prayer, we doe but as if in faire weather, a Ship should cut off her anchors, confiding in the continuance of this serenity, and consequently it can be no lesse then desperatenesse, not to be very instant, and intentive in prayer in the foule weather of persecution. This prescription then of the Apostle, is the most soveraign that can be ministred [Page 366]to your exigencies, 2 Tim. 8.2. I wil therfore that men pray in every place, lifting up pure hands without anger or altercation Volo ergo vires orare in omni loco, levantes puras manus sine irâ, & disceptations. When your hands are thus lifted up to Heaven, the Amalekites are easilyer defeated, then while they are retorting back their own darts of malices, and animosities.
Whereupon David in his Canticle of resurrection, wherein he acknowledgeth his marvailous restaurations, assigneth all to the vertue of Prayer, saying, Psal. 65.19.20. Therefore hath God heard, and attended to the voice of my Petition. Blessed be God, who hath not removed my Prayer, and his mercy from me. Upon which words Saint Augustine gives us this rule, That as long as we find not our Prayer removed from us, we may be sure Gods mercy is not far from us; for God doth often misericordiously deny our prayers, that are in order to temporall reliefe, as the Physitian knoweth better then the Patient, what may be conveniently granted him; but while he giveth us this perseverance, he bestoweth his will upon us, which must needs be better then our owne; [Page 367]it may be we beg a serpent, and he giveth us bread infallibly, when he inspireth this indeficiency in Prayer.
Wherefore in resemblance of Saint Augustines excellent ejaculation of Lord give what you command, and command what you please, I will propose to you this adjunction, in the unsuccessefulnesse of all your petitions, Lord be pleased not to deny us the persistence in Prayer, and deny us what you please of our prayers. This is then the universall remedy I humbly offer to all your wounds or distempers exteriour or intrinsike, the constant application of Prayer, which is as the Spirit to the body of Religion, whereof no violence can interrupt the exercise, which I shall leave recommended to you with this testimony of the holy Spirit, Prov 31.29. Many daughters have gathered together riches, thou hast passed them all. very applyable to the prerogatives of Prayer, Multae filiae congregaverunt divitias, tu supergressa es universas.
Upon the premission of all these principles of Christianity, I may justly charge you with this injunction of Saint Paul to his brethren upon the same occasion, [Page 368] Heb. 12.12 For the which cause stretch up the slacked hands, and the loose knees and make straight steps to your feet, that no man halting, erre, but rather be healed. Cast off then all faintnesse, and pusillanimity, let not your hearts hang down as oppressed with that weight, which groweth the lighter, the more your hands are elevated and lifted to heaven. And nothing is more opposed to the cure of your hurts, then this halting the Apostle disswadeth, to wit, the favouring of your nature in that part it is offended by the world, still leaning and swaying your thoughts towards the desires of temporall restitutions, towards animosities to enemies, and limping a little between repining and resignation. These are the haltings, in which our nature seemeth to ease her selfe; but in effect, this is but to favour a sore part, by which tendernesse we may suffer the nerves to contract, and the members may be by degrees rendred uselesse, by this error of indulgence.
For this cause we are advised to make our steps straight, to tread confidently [Page 369]in the vestiges and footsteps of our Saviour, who, Heb. 12.2. joy being proposed to him, sustained the Crosse, and the power of walking upon the same waters, is denyed to none, who have faith enough to tread confidently upon them, when they are called to come to him, in those his paths of many waters. He who hath bid us all take up our Crosse and follow him, cannot be answered, John 14.5 Lord we know not whither thou goest, and how can we know the way? For we know he hath entred into his glory this way, and hath set our glory at the end of the same passage, wherein not onely his precedencie guideth us, but the concomitancy of his grace and vertue supporteth and carryeth us, and that the easilyer, the more we leane upon them.
Therefore turne not your heads awry out of this narrow way, to looke upon the broad flowrie passages of sinners, but making straight steps in your owne track, follow your glorious Crosse-bearer, crying to him with the Psalmist, Psal. 93.12, 13.Blessed is the man whom thou shalt instruct, O Lord, and shalt teach out of thy [Page 370]Law, that thou mayst give him quietnesse from the evill dayes, till a pit be digged for the sinner. There is a Mine digging under all the rosie banks of full blowne prosperity, and it is not our parts to know the times, or moments of Gods springing this mine. Let it be then your application, to draw as many as you can by your prayers from under this hollow ground they are walking, and building on, and not your study to calculate, or prognostike the day of their destruction. This you may be assured of from the mouth of the Prophet, and compassionate their sentence, in comparison of your present sufferings, Upon the ground of my people shall thorns and bryars come up, how much more upon all the houses of the City rejoycing? You may therefore rejoyce, Esay 32.13. that you are but scratched a little by those thorns and bryars, while others are in danger to have their roses and flowers turned into the fuell of eternall flames.
O then, how much more are you to be accounted blessed, upon whom is entayled that inheritance incorruptible, [Page 371]and incontaminate, conserved in the heavens, Wherein you shall rejoyce, 1 Pet. 1.6, 7.a little now if you must be made heavy in divers tentations; that the probation of your faith, much more precious then gold (which is proved by the fire) may be found unto praise and glory, and honour in the revelation of JESUS CHRIST. Therefore in all the provocations of these times, either by our personall distresses, or by the contumelies, and exprobrations of your religion, let your spirits answer the reluctant impulses of your sensitive nature, 2 Tim. 1.2 I suffer these things, but I am not confounded, for I know whom I have beleeved, & I am sure that he is able to keepe my deposite unto that day. Apoc. 13.10 Apo. 22.11 with this reply of the Apostle, and Master of the Gentiles, Haec patior sed non confundor, scio enim cui credidi, & certus sum quia potens est servare depositum meum in illum diem; remembring alwayes, that there is no promise but upon fidelity even unto death. Here is, as Saint John saith, The patience, and the faith of Saints, which expecteth Gods time for all mutations, and untill that fulnesse of time be come, we must acquiesce to what the Angel signified to Saint John, and you may take it for an instruction apposite to these [Page 372]times, He that hurteth let him hurt yet, and he that is in filth let him be filthy yet, and he that is just, let him be justified yet; and let the holy be sanctified yet. And these two effects, are consequents of one another, for the impiety of the unrighteous, is raised by their exercising and perfecting pious patients whose sanctity is refined by the others inquination.
Gods wisdome maketh use of all evills, which he permitteth but to extract goods, and so alloweth all vicissitudes their times, untill he Who is the first, and the last, cometh to render to every man according to his works. Wherefore doing good let us not faile, for in due time we shall reape, not failing: Let this be then your consolation in all that displeaseth you, that it proceedeth from his order, who can be pleased with nothing, but what is just. Having thus summed up all the parcells, and fractions of these lines, I shall seale the totall with this signet of our Apostle, and Doctor of all sufferers, glorious Saint Paul, Gal. 6.9.Thanks be to God, who hath given us the victory by our [Page 373]Lord JESUS CHRIST.1 Cor. 15.57.58.Therefore my beloved brethren, be stable, and unmoveable, abounding in the work of our Lord alwayes, knowing that your labour is not in vain in our Lord.
Now me thinks, upon my delivery of this masculine issue of Catholike Religion, the throes of my labour may be easily forgot; but there is a harder worke belonging to this birth, which is to Christen it with sincere humility, the Sacrament, as I may call it, that entreth all these sorts of children into that Covenant, whereby they become acceptable to God, as being marked with the Character of Christs spirit and disposition, who sought not his own glory in any of his works, and hath left this rule, John. 7.18 He that seeketh the glory of him that sent him, he is true, and injustice in him there is not. Wherefore in all humblenesse raising my heart, and bending my knees to the originall Crucifix, upon whose image I now fix mine eyes, I lay myselfe, and this issue of my spirit at his feet, unfainedly acknowledging the first motion of this designe, to have [Page 374]issued from his holy suggestion to me, a particular zeale for the procuring you some comfort in these times of your destitutions of all ordinary succours, and the abundance of extraordinary tentations.
I humbly therefore praise his goodnesse, in this choice of me the youngest of his house, to blow these sparkles of consolation among you, riseing from that coale, wherewith he hath been pleased to touch my lips: and in a true sense of his mercy, and my own meannesse, I ought not to beleeve any thing I have written in this work, so worthy the offering up to God, as what I have not writ in it, which is my name. This manner of consumption, and annihilation of self-regard, may breath out some odour of humility, which is like to be of better savour then any other quality of the oblation.
If now then I most humbly offer up to the honour of his holy Spirit all my propriety in this labour, that the work thus consecrated may have this property of an hoast, the having no longer [Page 375]any owner but Gods name, and that by this means, there may be no thoughts shed upon the author, by the way, but the whole praise and glory may passe up directly and intirely to the holy Spirit, the Father of lights, from whom all good gifts descend, this is the greatest contribution I can bring, towards the obtaining a blessing upon this worke; that by the immediate and single glory which you render to God, in acknowledging to him this solicitude for your necessities, he may be moved to give the greater efficacy to these administrations of comfort. Cast then I beseech you, your thoughts, at least upon such an object as my eyes are now fixed upon, and looking on the Author of faith, Heb. 12.1 and the consummator Christ Jesus, who, joy being proposed to him, sustained the Crosse, contemning confusion. Let me beseech you to joyne with me in this Petition to him, for a blessing upon my labours, and his promised beatitude upon your sufferances.
A Prayer to CHRIST, represented by a Crucifix.
GRacious Lord Jesus, casting our eyes and thoughts upon your Crosse, and considering how by your owne disfiguring, you have repaired in us the image we had defaced, of our creation, we may joyfully accept this image of our Redemption, stamped upon us by our present Crosses, whereby we are conformed to you crucified, and so intitled to that similitude we may expect, by but looking upon you glorified. O! let this present object, have in some degree such an operation, and make us like you upon the Crosse, by looking on you in that distressed exposure, that we may derive now from that sight, these virtues of Patience, Humility, and Charity somewhat perfected, as we shall then partake Joy, Glory and Love, consummated by that other vision of you. Glorious Lord Jesus, who are now risen from this throne of your humility, to that of your Majesty, give us leave to challenge [Page 377]this your promise, of drawing all things after you, when you were thus exalted; be pleased then to draw our humility and fidelity after yours, that they may extend even unto death; that when we finde any naturall reluctancy against our crosses and humiliations, we may feele a more powerfull attraction of our conformity after your precedency. O! we have no excuse left, when we looke upon your hands, stretched out upon the Crosse in an equall expansion on both sides, to active, and passive Charity; the one extended to the reliefe of the necessities of others, the other reached forth to the toleration of all their injuryes, whom you were relieving, encompassing thus the whole globe of Charity. Be pleased O Lord to fasten us in this manner unto the Crosse with you, that being perfect Crucifixes in our dispositions, as well as in our disfigurements by the World, we may have the neerer configuration to your image; when we shall no longer neede to labour a likenesse to you, but the very seeing you, shall transforme us into the same similitude. Grant then O Lord while we are in this laborious resemblance of you, that the character of your patience [Page 378]may be as visible upon us, as that of your passion, and that our enemies by the virtue of our wants, may be releeved in their own necessities; while our prayers growing the richer by our patience, we may the better purchase their remissions. This effect was a grace pertaining to your Crosse, which we humbly beg, may in some measure be conferd on ours; that upon this ladder we may scale heaven our selves, and open the gates to our enemies. These were the consequences of your Crosse, and we may (become one Spirit with you by our adherence to you) submissively plead, for some such resultancies from our sufferings, that being enabled by your grace, to say with you, that we have glorified God upon earth, and consummated the work that was apointed us, we may expect our presentation from you unto the glorious Trinity, in the list of those that are come out of great tribulation, and having abundance of teares in our eyes to wipe off, when we come to be led by the Lambe, to the fountaines of the Water of life, the plenty of these waters have stood here in our eyes, may fill our vessels the fuller of those celestiall springs. Be pleased then O Lambe of [Page 379]God! that we may follow you now so faithfully, through the streets of earthly Jerusalem, without clamour, or contention, as we may be qualifide for our following you wheresoever you goe, in that heavenly city, where our duty, and our delight will be incessant acclamations of your glory, which shall be answerd by a continuall replication of our own Beatitude. In the mean time, grant that the meeknesse and humility of our spirits, under our crosses, may extoll the virtue of your crosse, and the praises of your Catholike Church, over which the gates of hell shall never prevaile, and the which only, shall prevaile, upon the gates of Heaven.
Faults escaped, correct thus.
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